Nitisara Kamandakiya

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CAMANDAKIYA NITISARA
OR
THE ELEMENTS OF POLITY

(IN ENGLISH.)
-»r— 8 6 £::^»» ^sjfl •
EDITED AND PUBLISHED BY
MANMATHA NATH DUTT, M.A., M.R.A.S.

Rector, Keshub Academy ;
ulhor of the English Translations of the Ramayana, S^rtniadbhagct'
vatam, Vishnupur anam, Mahabharata, Bhagavai-Gita

and other ivorks.
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Printed by H. C. Dass,
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INTRODUCTION.
-:o:-
^HE superiority of the ancient Hindus in metaphysical and

theological disquisitions has been established beyond all
doubts. Our literature abounds in trca-

The science Of Polity: its
^ ^^^^^^ for philosophical discus-
sions, sound reasonings and subtle
inferences regardingmany momentous problems of existence, have

not been beaten down by the modern age of culture and enlighten-
ment. The world has all along been considered by the ancient
Hindu writers as a flood-gate of miseries of existence, and the
summum bonum of human existence is, in their view, the unification
of the humanity with the divinity. The chief aim of all the ancient
writers of India has been to solve the mighty problem, namely, the
cessation of miseries of existence and the attainment of the God-head.
Admitting their exalted superiority in matters of philosophical and
theological speculation, some people of the present generation boldly
launch the theory that our literature lacks in works which may
serve as a guidance of practical life. To disabuse the popular mind
of this perilous misconception, we might safely assert that Hindu
writers paid no less attention to practical morals and politics. We
find a very beautiful account of the Science of Polity in the Raj.
dharma section of the great Epic, the Mahabharata.

Formerly for the protection of creatures Brahma wrote the
science of Polity in ten million chapters. Siva obtained this from

Brahma and epitomised it in ten thousand chapters. His work is
called Vaishalahhya from his name ( Vishalaksha or large-eyed).
Indra made an abridgement of it in five thousand chapters. Vrihaspati
converted it into three thousand chapters, and Sukra into one thou-
sand. Thus it was gradually abridged by various sages having in
view the shortened life of the people around them.

It was Chanakya, the Machaival of India who first reformed
this Science at the end of the age of Rishis. His work consisting
uf a hundred verses is a well- known brochure which even the school
M94472
;
boys of India gel by rote. The author, of the work which is the
subject of our translation, was a disciple of Chanakya who raised
the first Mauiiya king Chandra Gupta on the throne of Pataliputra

(B.C. 319.)
Tradition fully corroborates this date. From a report submitted

by Dr. Frederich to the Batavian Societv
of aris and Sciences on the Sanskrita
literature of Bali, it appears that the most popular work in that
Island on Polity is entitled Kamandakiya Niiisdra, and all the Sans-
krita books there extant are acknowledged to be the counterparts of

purely Indian originals. The researches of Sir Stamford RafHes
and Crawfurd shew that the predominance of Buddhism in the
island of Java obliged the Hindu inhabitants of that place to retire
in the fourth century of the Christian era, with their household gods
and their sacred scriptures to the island of Bali, ^vhere they and
iheir descendants have, ever since, most carefully preserved the
authenticity of their literature and their religion. It has also been
shewn by the same authorities that since the period of their exile,
they have not had any religious intercourse with India it would ;
therefore follow that the Sanskrita works now available in Bali,
including the Kamandakiya Niti, are of a date anterior to the 4th
century. The contents, however, of the Balenese code of morals,

are unknown, and it would be premature, from the similarity of
names, to infer its identity with the work now presented to the
public; yet the fact that the people of Bali themselves acknowledge
all their Sanskrita literature to have been obtained from India,
would argue the existence of at least a Kamandakiya Nitisara at
the time when that literature was imported from the shores of
Bharatavarsha.
An internal evidence of some moment is in favour of the anti-

quity which tradition has ascribed to this work. It is dedicated to
Chandragupta, and the author, a Buddhist, apparently with a view
not to offend the feelings of his Hindu patron with the name of a
Buddhist deity, has thought fit to forego the usual invocation at the
commencement of his work — a circumstance \vhich has been made
ihe theme of much erudite disquisition by the author of the
Siddhanla Muklavali.
Ill
Although wiitlen in verse, ils style is peculiarly unpoelical, and

in its rude simplicity approaches the older Smrltis.
The work has
not, however, any of the antiquated grammatical forms and obsolete
expressions which are so freely met with in Manu and occasionally
in the other Smritis, and its versification is unexceptionable. Indeed,
had it to be judged by its metres alone they would have justified the
inference that its origin is due to a much later age than that of
Kalidasa.
It has been observed by some that the use of the word hord in
this work is fatal to its claim to antiquity, that word having been
shown, in a paper published in the Journal of the Asiatic Society
(Vol. p. ), to be of Arabic origin, and to have been borrowed by
the Brahmanas in the loth century. Mr. Ravenshaw's speculations,
however, have not yet obtained that confirmation which would justify
our rejecting the testimony of the .dedication, and infer the date of
the work from the use of a single word which may after all be the
result of an interpolation or a mislection.
The style is condensed and pithy like that of proverbs. The es-
sential characteristics are its gravity and

**y^®' sententiousness. In the early state of
society concise rules and flashing proverbs " the condensed conclu-
sions of experience " form better guides of life and are therefore more
frequently resorted to than lengthy ratiocinations in search of general
truths. Wise men of old from Solomon downv/ards all preferred this
method of communicating their ideas.
Apologue or fable was also adopted as a form in which moral

counsel could be successfully imparted.
Sources. Probably apologues followed proverbs
and essays succeeded them next. Hitapodesha the most celebrated
work of moral counsels is in the shape of some
apologues :
scholars hold that Hitopodesha is the model which Kamandaka

followed. They base their arguments on the theory that apologue
was the earliest form of literary productions. We however hold
that Kamandakiya Niiisdra is the earlier work, proverbs in our view,
preceding the apologues as the form of literary compositions. Even
iookino- to the Mahabiiarata which is anterior to both we see maxims
in ihe very words as in this work. Agnipuran has a seciicn in whicli
KanlaaJaki has been freely quqted though not by name. Thus we'
see that these and suiiilar maxims were among the Hindus as the |
heir-looms of remote antiquity.

Some critics are of opinion that the moral tone of the state-
policy is not worthy of a descendant

Moral tone
of the ancient Rishis. Its corner stone
is cunning and artifice intended to favor arbitrary power and its main
object is to put down party qpposition. Chanakya^ the preceptor of
the author, was always on the alert to over-throw his powerful rival
Rakshasa. For this he took recourse to one eternal round of strata-
gems and artifices from which forgery, perjury and even poisoning
were not excluded. His disciple Kamandaka could not shake off the
influence of his powerful teacher. But this defect is confined entirely

to the sections on deplomacy and does not affect at all his rules
regarding the general conduct of kings and their officers. Herein

we find an earnest advocacy of truth, justice and honesty: which stands
a favourable comparison with works of much higher pretensions.
The maxims of Kamandaki are arranged under nineteen different
_. - .
-xt J heads, and embrace almost all the sub-
Tlio Synopsis of the work. , ^ ^ ^ ^
jects that may be fairly included under
the term i5olity, besides some which have only the voucher
of Hindu writers to appear in this work. The first chapter
is devoted to the medication, in princes, of the necessity of
Study and of controlling their passions. The second has for its
subjects the division of learning, the duties of the different castes
and the importance of criminal jurisprudence. In the third occurs

an exposition of the duty of princes to their subjects, of the neces-
sity of impartial justice, and the impropriety of tyrannising over
their people. The fourth affords a description of the essential
constituents of a good government. The duties of masters

and servants engross the whole of the fifch chapter, and the
hiode of removing difficulties or rather of punishing the wicked,
forms the subject of the sixth. The seventh is devoted
to the duty of guarding the persons of kings and crown
prince?, and includes a variety of expedients against surprises,
poisoning, the infidelity of servants, wives and relatives, and the

dishonesty of medical atlendanls. The mode of consolidating a
— ;
kingdom by providing it with Ihc necessary ollicers of blate, and

including within it a number of dependencies and subordinate chiefs,
forms the subject of the next chapter. Then follow a series of rules
regarding negotiations and disputes with foreign powers, conferences,
embassies and spies, which take up the whole of the 9th, 10th, nth
and the 12th chapter. The 13th opens with an exhojtation in favour
of constant activity and attention to business, and the evils which
attend idleness and vicious propensitie.S. The latter are indicated
by the term vycisana, and include a number of vices and frailties
such as over-fondness for huiiling and gambling, sleeping in the
day, calumny, concupiscence, dancing, singing, playing, idleness,

drinking, general depravity, violence, injury, envy, malice, pride, and
tyranny. The term is very Icomp'rehensive, and when appiied to
other than men, is made to imply " defects" generally, and the subse-
quent chapter particularises the various defects to which the seven
members of a government are frequently liable. It is followed by a
dissertation on military expeditions. The i6th chapter has fortifi-
cation, entrenchment and encamping of armies for its subjects, and,

though short, is highly interesting, for the ruks it contains on
matters in which the modern Hindus are so entirely ignorant. The
different expedients for overcoming enemies such as reconciliation,
wealth, show of military power, domestic discord, diplomacy,
feigning, and stratagem, are detailed in the following chapter, and
those failing, a king is recommended to enter into actual warfare, and
on the mode of carrying it on, inckiding surprises, guerilla fights,
pitched battles, and military stratagies; the uses of the different
members of an army, such as the infantry, cavalry and elephants

the arrays of soldiers into columns, lines, squares &c. ; the duties of
commanders, and the principle of selecting one's ground ; the two
subsequent chapters contain the most curious details.
We have undertaken to translate into English this great work of

Kamandaka for it stands pre-eminently
our ODject.
j^j^j^ among works dealing with the science
of Polity. It is thorougly representative in its character and the precepts,
of the we are sure, will prgve a

great sage, profitable reading to the
general public and more so to many Hindu princes who govern over
the destiny of a vast scgtion of the Indian population. Now that it

VI
has pleased the Gracious Providence to link the destinies of India
with those of England this work is likely to give some idea to our
rulers as to how the ancient Hindu kings ruled their subjects. In
India we have glorious traditions of loyalty. In India loyalty is the
very back-bone of the Indian races by whom a king is regarded as a
god-head. It will not be therefore useless both for the rulers and
the ruled to know how the ancient Hindu kings swayed over the
vast millions and what was the kcy-notc of the loving fidelity of
these latter to their king.

—
CONTENTS.
Introduction.
Science of polity Its origin
: : Dale : Style : Sources : Moral tone :
[The synopsis of the work. —

P. i.
Sectien I.
Inovcation, Description of a king. His duties. The constituents of

a good government. The acquirements of a king. An account of mind
and other organs. The dangers of a king. The danger from a woman.
The passions that should be avoided by a king. The accomplishments
of a king. —
P. i —15.
Section II.
The four divisions of learning. The customary observances. The
duties of the four orders. The duties of a Brahmacharin. The duties
of a householder. Those of married people. Those living in tiie forest.
Those of the wandering mendicants. An account of the punishment.
P. 15—25-
Section III.
An account of the pious and wicked persons. How they behave.

The virtue of sweet-speech. The characteristics of a high-minded
man. — P. 25 —30.
Section IV.
An account of the essential constituents of government namely king,
ministers, kingdom, castle, treasury, army and allies. P. 30 44. — —
Section V.
The duties of master and servant. — P. 44—63.
Section VI.
How the thorns of the government should be weeded out. — P. 63 — 66.
Section VII.
How a king should protect himself and his son. — P. 67 —81.
Section VIII.
The construction and the account of Mandala. — P. 81 — 104.
Section IX.
The characteristics of peace and how it should be obtained,— P.
105—135-
Section X.
The dissertation on war.— P. 136—149.
Section XI.
How a king should hold counsels with his ministers and their bearing
on good government.— P. 149 — 1S2.
[ ^ ]
Section XII.
Rules regarding embassies and spies. P. i32 — — 192.
Section XIII.
A description of Vysanas and how to remedy them.— P. 193 — 206.
Section XIV.
A complete account of the seven kinds of Vysanas. — P. 297 — 216.
Section XV.
A description of the military expedition. — P. 216— 225.
Section XVI.
An account of the system of encamping. — P. 226— 236. 4
Section XVII.
The use and employment of various expedients. — P. 231 240.
Section XVIII.
The various modes of warfare, the movements of the generals and
surprise. — P. 240— 249.
Section XIX.
The arrangement of troops, the functions of elephants and horses.
P. 246—254.
KAMANDAKIYA NITISARA.
. >3»»«B; t
SECTION I.
-:o:
s.)alutATION unto the Glorious Ganesha.

I. ^May that lord of the earth be ever attended with
victory over his internal and external enemies, through
whose Regal powerf this world is stationed in the paths oi
rectitude ; who is rich in his wealth of learningl and is
* It was customary with Sanskrit writers of yore to eulogise, in the
first instance, the central character that would figure in their respective
treatises. In accordance with this time-honored custom the author

here salutes the 'lords of the earth' for whose guidance he is going to
lay down maxims of practical politics. The first Sloka also contains an
allusion to the Mauriya king Chandragupta (B. C. 319) who had been
installed on the throne of Pataliputra by the preceptor of the writer of
this brochure. The reader will see, that immediately after the author
salutes his renowned and well-known teacher, the celebrated Chanakya

the Machiavel of India.
—
f Prabhdva. Is here synonymous with Sakti (Regal power), which
hasthree parts or elements, viz (i) Prabhusakti which means 'majesty or
pre-eminent position of the king himself.' (2) Mantrasakti which means
'
the power of good counsel.' (3) Utsdhasakti, which means, ' the
power of energy.' c.f. Rdjayam ndma

' saktitray ay attain.' The essential
requisites for a monarchy are the possession of these three Saktis.
% Sriman. — Ordinarly translated would mean 'attended wilh Sri or
prosperity'. The commentator takes in to mean 'knowledge of the
Skdstms, prudence, wisdom &c,'

< c
c
C
e
( f
( f
' ' ; c c c c c
c
5 t f c c t tr
,god-l,i,kfc* (in,firosperityj ; and.(lastly) who (equitably) inflicts

.puhishhi,enti (hn .vbQSe deserving ; it).
2 — 6. Salutation unto the highly intelligent Vishnugupta,^

who sprang from an extensive and illustrious dynasty
the descendants of which lived like the Rishis§ accepting
alms from nobody; unto him whose renown became world-
wide ; unto him who was effulgent like the (highly blazing)
fire ;|| unto that most artful and cunning one, the foremost
of those conversant with Paranidrtha,^ who m istered the
four Vedas as if they were only one. Salutation unto 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 thunder-bolt itself, the wide-spread, re-
nowned, powerful and mountain-like dynasty of Nandaff was
* Deva. —All the qualities indicated by the root are only possible in a
celestial, hence the word has ordinarily come to mean a deity. A king
is held in as high and sacred an estimation as a deity, and is said to
possess all the attributes in common with a god.

\ Dandadliara. — May have two meanings, both of which may be ac-
cepted here ; the first word of this compound means 'a sceptre' as well as
'punishment' ; and the second word means 'to hold' as well as '
to
deal out.' So the compound may have two significations (l) holding the
sceptre as a symbol of authority (2) dealing out punishments.
X Vishnugupta. — Another name of Chanakya. He had many other

designations such as Drotimtna, Koutilya, Amsoola &c.
§ Rishi. — \ seer.
II
ydtaveda. — Is one of the diverse designations of fire ; it is so called
as it is supposed to know all beings born on the face of the earth. The
reference is here to one of the sacred ceremonies of the Hindus, sccording
to which a fire is to be kindled in the lying-in-room of a new born babe.
^ Vedavidhii. — Veda here means Paramdrtha, that is, the highest
or most sublime truth, true spiritual knowledge about Brahmati or the
Supreme Spirit.
**Avichnravajram. — Avichdra signifies 'employment of magical spells

for malevolent purposes.'
—
ff Supavva, The parva of a mountain is its peak. Nandaparvata.
—
The dynasty of Nanda was dethroned through the machinations and
KAMANDAKIYA NlTlSARA.
3
eradicated for good* Salutation unto him wlio resembled

the god Saktidharat himself (in prowess) and who, single-
handed, by means of his Mantrasaktl and Utsdliasakti,X
brought the entire earth under the thorough control of
Chandragupta, the foremost of sovereigns. Salutation unto
that wisest of counselors who collated the nectar-like Niti-
Shastras from the mighty main of the Arthashastras.\
7 8. —
Culling from the Code of that one of pure intelli-
gence who had reached the end of (mastered) the different
branches of learning, we shall inculcate, out of our love
for the Science of Polity, a series of short and significant
lessons to the kings, directing them regarding the acquire-
ment and preservation of territory whatever, we shall say, ;
will be in perfect harmony with the views of those well-
versed in the science of politics. ||
9. The king is the cause of the prosperity and progress

of this world, and is held in high estimation even by groivn
intrigues of Chanakya. The dynasty is \\cx^ compared to a mountain

owing to its various branches and offshoots.
—
* Mulata. The commentator explains it as 'not to rise ag.nin ; fallen
for good.' We have accepted this meaning. For Papdta Mulata, some
read papdtdmulata ;
f Sakiidhara. — Is another name for Kartikeya, the son of Siva. He

is the Mars or the god of war of the Hindu mythology.
X Mantrasaktl and Utsdhasakti. Vide note f to slol:a (i). —
§ Nitishdstra and Arthashdstra.— In Sanskrit literature Niti has
a diversity of meaning which is quite puzzling ; for instance it means,
ethics, politics, morality, policy, decorum &c. But in this connection it
is easy to find out its true signification which is politics. Shdstra means
science here. In the same manner, Arthashdstra may have various
meanings, of which we accept the following, viz 'the science of practical
life.'
Rdj'vidydmddm. '"The author alludes to Vrihaspati, the precep-

II
tor of the celestials, and to Usanas, the preceptor of the Asuras ;

both
these are known as writers on civil and religious law, and are accepted
as authorities on civil polity.
^ KAMANDAKIYA NITISARA.
up people; he affords deliglit to the eyes of men, even as

the moon affords delight unto the (mighty) ocean.-*
men does not lead his subjects to the
10. If a ruler of
are these latter (hopelessly) tossed
paths of rectitude, then
about ocean of existence, even as a (frail) bark, having
in the
none to steer her through, is tossed about in a rough sea.

best
11. A righteous king, protecting his subjects to the
and having the power of capturing hostile
of his resources
should be held in as high a regard as the Lord
cities,
Prajapati^ himself.
sovereign should protect his subjects (by the
12. The
equitable distribution of rewards and punishments). The
(by
subjects should increase the prosperity of the sovereign
pro-
yielding taxes and tributes in the shape of agricultural
ducts). Preservation of good order is preferable to a seem-
ing increase of prosperity, for when all order is lost,t then
prosperity, though present, is of no use.

13. sovereign discharging his duties according to the
A
rules of Polity soon secures Trivarga\ for himself and for
his subjects; acting otherwise be is sure to ruin
himself
and his subjects.
14. Following the paths of rectitude king Vaijavana|[
* The rising and swelling of the waters of the ocean (flood-tide)
occasioned by the influence of the moon was to the eye of the Sanskrit
poets an indication of the ocean's delight.

An epithet of the ten lords of created beings first created by Brahma.
f
Some times the word means Bvahmd himself.
'
TadabhdvaL'— Another reading is accepted ' TanndsaV ;
but this
X
makes no difference in meaning.
which
§ three objects of worldly existence, for the attainment of
The
all beings strive these are Dharma or religious merit, Artha or wealth
;
and Kama or objects of desire.

:— King Indrasena sprang from the
II
The allusion is as follows
dynasty of For having held sexual intercourse with his wife
Sagara.
devour-
during her period of menstruation, he was on the point of being
the king would
ed by a Rakshasa, who only consented to relent rrovidcd
KAMANDAKIYA NlTISAIiA. -
governed this earth for a long period, whilst king Naliusa, *

treading evil ways, was condemned to dwell in the nether
regions (hell).
15. For this reason, always keeping equity in view, a

king should exert himself for securing prosperity (in the
shape of territorial aggrandisement &c). Through equitable
dealings, an empire increases in territorial wealth ; and the
delicious fruit of this increase of territory is all-round pros-
perity.
16. King, minister, kingdom, castle, treasury, army

and allies, are known to form the seven constituents of
government ;
good sense and unebbing energy are its primary
stay.
17. Depending upon his unmitigating energy and dis-

cerning through his prudence the right path to be adop-
ted, a king should always vigorously endeavour to establish
a government having those seven constituents.

18. The acquirement of wealth by equitable means, its
preservation and augmentation, and its bestowal on deserving

recepients — these are said to be the four duties of a sovereign.
never direct or allow his subjects to be engaged in pious deeds. Indrascna

agreed ; and his iniquity speedily brought about his destruction. Several
of his descendants, following the path of their predecessor, met with

ruin. Descended from this doomed line of kings Vaijavana directed
the performance of virtuous acts by his subjects, and himself per-

formed them. Thus his virtue saved him, and he continued to rule over
his subjects for a long time.
* The this.— Descended from the lunar race of kings,
allusion is
Nahusa was a very wise and powerful king and when Indra lay con- ;
Vritra, a
cealed under waters to expiate for the sin of having killed
occupy Indra's seat. While there, he thought
Brahmana, he was asked to
of winning the love of Indrani and caused the seven celestial sages to con-
vey him in a palanquin way, he asked them to be

to her house. On his
one of the sages
quick using the words Sarpa, Sarpa (move on), when
from the sky, and
cursed him to hQ 3. Sarpa (serpent). He fell down
Yudhislhira.
remained in that wretched state till he was relieved by
6 KAMANDAKIYA NITISARA.
19. Possessing courage, a perfect knowledge of political

economy, and full of energy, a king should devise ex-
pedients for attaining prosperity. Humility is the means of
acquiring knowledge of political economy; and humility
again is bred by a knowledge of the Shdstras.
20. Humility is synonymous with a thorough control over
the senses. Any one possessing it becomes learned in the
Shdstras. To one practising humility the mysterious mean-
ings of the Shdstras reveal themselves.
21 — 22. Knowledge of polity, wise judgment, content-
ment, skilfulness, absence of cowardice, (ready) power of
comprehension, energy, eloquence, firmness of purpose,

patience for putting up with turmoils and troubles, Prabhava^
purity of intention, friendliness to all beings, bestowal of wealth
on worthy recipients, truthfulness, gratefulness, high lineage,
good conduct, and restraint of the passions, — these and other
such qualities are the sources of all prosperity.
23. In the first instance, a king should himself practise

S6lf-restraint, thereafter, he should direct his ministers, and
then his dependents, and then his sons and then his subjects,
to do the same.
24. A self-controlled king, whose subjects are devoted
to him and who is careful in protecting his subjects, earns
great prosperity for himself.
25. One should bring under his control, by striking with
the goad of knowledge, the rampant elephant identified with
the senses, coursing wildly in the vast wilderness of sensual
enjoyments.
26. The soul inspires the mindf with activity in order
that the latter may earn wealth ; volition is engendered by a

union of the soul and the mind.f
* That idea of power and superiority which is so indissolubly con-

nected with the conception of a monarch and which we have before
rendered as 'Regal power.'
\ Sanskrit philosophers draw a very subtle distinction between the
7
27. The mind, out of a morbid desire for the objects of

sensual enjoyments which are compared to most palatable
dishes of meat, goads the senses after their search this ;
(perverse) inclination of the mind should be assiduously sup-

pressed ;
and when one's mind ii conquered (by himself),
he is styled self-controlled.
28. . Vijndna (means for realising diverse kinds of know-
ledge), Hndaya (the heart), Chitiwa (the receptacle of con-
sciousness), Manas (the mind), and Buddhi (the intelligence),
— all these are said to convey the same meaning. With the
assistance of any one of these, the soul, incased inside this
body, discriminates between what ought to be done and what
ought not to be done.
29. Pious and impious deeds, sensations pleasurable
and otherwise, the presence and absence of desire, so also
human effort, the perception of sense-objects and the re-
membrance of the impressions of an antecedent birth,"'^ these
are said to be the signs that go to prove the existence of the
soul.
30. The impossibility of the concomitance of perceptions
50ul and the mind, which it is difficult to explain to the uninitiated. The
idea seems to be that, the soul is the only living principle that retains
the power of invigorating the subsidiary faculties, which latter, but for the
former's help, would have been as inert as matter itself. In the Nydya
philosophy mind or Manas is regarded as a Dravya or substance it is ;
held to be distinct from the Atman or soul. It is defined as the internal

organ of perception and congnition, the instrument by which the objects of
the senses affect the soul or Atman.

* Samskdra.—lt means the faculty that retains and reproduces im-
pressions. But the word is more often'used to signify the impressions
with it when
received in a previous life, which the soul is said to brin^'
it is born anew. The absolute truth of this philosophical maxim has gone
out of date ; and it is against modern philosophical conceptions. Asa
been his condition
matter of fact none of us can ever remember what had
in an antecedent life, even if the doctrine of
transmigration of souls be
accepted as true.
is said to be the sign that proves the existence of the mind."^

The formation of the conceptions of various things and sense-
objects is said to be the action of the mind.
31. The auditory, the tactile, the visual, the gustatory
and the olfactory organs, these five and the anus, the penis,
the arms, the legs, and the organ of speech, constitute what
is called a conglomeration of sense-organs.
32. The perception of sound, touch, form, tas'te, and

smell, and the acts of discharging (excretions, urine &c), feel-
ing pleasure, taking up, moving and speaking, are said to be

the respective functions of these several organs.
33. The soul and the mind are styled to be the 'internal'
senses' by those who are conversant with the workings of

these two. By a conjoint effort of these two, volition is
engendered.
34. The soul, the mind, the sense-organs, and the sense-
objects, all these are said to be included under the category of
'external sense. 't Volition and muscular movement are the
means of pleasurable sensations of the soul.
35. The (connecting) medium between the 'internal and

the external sense' seems to be a conscious effort. Therefore
f Jnanasydyugapatbhava — îs a compoun J formed of jnana or per-

ception and Ayugapatbhava or non-concomitance. Iit Sanskrit philo-
sophy there is a difference of opinion regardiiig the process of perception;
According to some writers simultaneous perceptions are impossible
while according to others they are not so. The author sides with the
latter class of philosophers. So he defines 'mind' as the link connecting
the distinct perceptions received at different times.
X An apparent contradiction is involved in Slokas 33rd and 34tlt

where mind and soul have been defined both to be internal and external
sense. But the author must be understood as taking two different
phases. Mind and Soul are internal organs in respect of internal work-
ings as introspection, thinking &:c.,—'they are external senses when they
deal with outward objects.
kAmandakiya NITISARA.
y
{suppressing this conscious effort one may try to become the

master of his own mind.*
36. In this way, a king conversant with notions of justice
and injustice, having subdued his mind already powerless
through the suppression of the senses,t should exert himself
for realising his own good.
37. How can one, who is not capable enough of subju-

gating his own one mind, hope to subjugate this (extensive)
earth bounded bv the oceans themselves ?
* The Sloka needs illucidation. What the writer means is this;

When any action is done, the 'internal senses' supply the desire and the
motive only ;
the 'external senses' then perform what more is needed for
the completion of the act. Between the desire and the actual carrying out
of the action, there is another step. The writer calls that step to be
'Yatna or Pravritti. Modern philosophers also accept an analysis of
voluntary action somewhat akin to this one. We shall quote professor
Sully :
— 'The initial stage is the rise of some desire. This desire is
accompanied by the representation of some movement (motor

representation ) which is recognised as subserving the realisa-
tion of the object. The recognition of the casual relation of the

action to the result involves a germ of belief in the attain-
ability of the object of desire, or in the efficacy of the action. Finally
we have the carrying out of the action thus represented.' What is known
as '
motor representation' seems to be the yatna of the present author.
The first part of the Sloka being understood the latter does not present
any difficulty. When one can suppress this 'motor representation' which
again is the result of experience or association, no action becomes possi-
ble. In the absence of action, the soul is not brought into contact with
the sense-objects and is not plunged headlong into worldliness.
t For Karansdmarthydt we have read Karanasamrodhdt which gives
a reasonable meaning.
There is a supplement to this Sloka, which in the text from which
we are translating is omitted. The Sloka undoubtedly is an interpola-
tion as it does not occur in the original text. We subjoin its translation.
"As in this earth, one is never satiated with enjoying any of the
following viz, rice (food), gold (wealth), cattle and women, so one should
ever put down an excessive longing for the enjoyment of any one of
these."
38. Like unto an elephant falling in a trap, a king falb

ill danger whenever his heart is ensnared by the (seemingly)
beautiful objects of (sensual) enjoyment, the charm of which
vanishes as soon as the enjoyment is over.
39. A king, delighting in the perpetration of vile acts
and having his eyes (of knowledge and reason) blinded
by the objects of (sensual) enjoyment, brings terrible catas-

trophe upon his own head.
40. Sound, touch, form, taste and smell, every one of

these five sense-objects is capable of bringing about the
ruin (of a created being).*
41. Living upon fresh grass and sprouts and capable of
bounding over wide chasms, the deer seeks its own destruc-
tion from the hunter, being tempted by the latter's charming

song.
42. Huge-bodied like the peak of a mountain, capable
of up-rooting mighty trees in sport, a male-elephant, stupified
with the touch of the female-elephant, submits to be bound
by chains.
43. An insect reaps death by suddenly tlirowing itself,
out of doubt, on the blazing flame of a lamp that attracts its
attention.
44. Staying away from human sight, and swimming under-

neath an unfathomable depth of water, a fish tastes the iron-
hook furnished with meat (bait) in order to bring about its
own destruction.
45. A bee, tempted with the sweet odour of the ichor,

and athirst for drinking it, receives for all its troubles, lashes
from the elephant's ears that are moved with great difficulty.!
46. Each of these five poison-like sense-objects is
enough to destroy a man separately. How then can that
* The author in the next five Slokas proceeds to illustrate his
remark by examples.
\ For Sukhasamchdrdm ol the te.\t the commentary reads
Asukhasaynchdrdin.
t
KAMANDAKIYA NITISARA. ,j
person expect to reap good, wlio is enslavcu simuUanccubly

to these five.*
47. A self-controlled person should enjoy in proper

season the sense-objects being unattached to them. Ilappi-
ness is the fruit of prosperity ; therefore, in the absence of
happiness prosperity is useless.
48. The youth and the prosperity, of kings over-powered

by an extreme fondness for gazing at the countenance of ihcir
wives, dwindle away, inspite of their shedding profuse use-
less tears.
49. From a strict observance of the injunctions and in-

terdictions of the Shastras wealth is acquired ; from wealth
proceeds desire ; and the fruition of desires brings about
happiness. He, that does not indulge in the reasonable en-
joyment of these three objects, (wealth, desire and happiness),
destroys these three as also his own self to boot.
Even the very name of
50. a woman fills the frame with
a joyous thrill, and bewilders the reason ; not to speak of
a sight of her with arching eye-brows sparkling with sen-
suality I
51. What fond person is not intoxicated with lust for

women, skilful in amorous tricks in secret, soft and sweet
spoken and beautified with coppery eyes.
52. Women can surely kindle desire in the hearts of
* There is a Sloka in the Mahabharata that may be cited as a parallel
to Slokas 40 —46. It is this :
Kuranga-mdtanga-patattga-vringas, Meenas hatdsa panchabhireva pancha

Ekas pramddi sha katham na hanyate, Ya skevate panchbhinva pattella.
t The construction of the Sloka would also allow another rcndcrincr

save what we have given. The meaning as explained by a commentator
seems to be as follows :
— 'A king, who is always fondly attached to his
wife, neglects his royal duties to enjoy her company. Then his enemies
opportunely attack his kingdom, and for his lethargy he is defeated nnd
dethroned. He retires to the forest, and there with liis wife he passes
his youth in shedding useless tears.'

sages, even as evening twilight can enhance the beauty of
the charming moon shedding silvery beams.
53. Even illustrious persons are pierced by (the charms

of) women that enrapture and intoxicate the mind, even as
rocks are pierced by drops of water.
54. (Excessive indulgence in) hunting, gambling at dice,
and drinking,— these are condemnable when found in a ruler
of the earth. Behold the catastrophe that befell the king

Pandu, the king of the Nishadhas and the descendants of
Vrishni, through indulgence in each of these respectively."^
55. Lust, anger, avarice, fiendish delight in doing injury,

morbid desire for honor, and arrogance, these six passions
should be victimized.
56 — 57. Subjecting themselves to these six inimical pas-
sions, the following kings were ruined, namely, king Dandaka
* Pandu. —To the readers of the Mahabharata the allusion

contained in this line is evident. Once during a hunting excursion king
Pandu was very much disappointed for not having lighted on any game
for a long time. At last to his great joy he found within an arrow-shot
a and he instantly pierced them with his shaft.
pair of consorting deer
To his horror he found that it was a Rishi who had been copulating
with his spouse in the form of a deer. Provoked by the king's untimely
interruption, the Rishi cursed the monarch saying that he should
never more know sexual pleasure on pain of death. After a period the
king died for having passionately embraced his junior wife, in accordance
with the curse of the Rishi.
Naishadha. —The history of Nala is too well-known. He was poss-
essed by Kali who induced him to play at dice with his brother Puskara.
In the game Nala lost all he had, his kingdom and wealth. He was then
driven to forest with his wife, where he forsook her. After a prolonged
separation, during which each of them had to undergo various troubles
and calamities, they were re-united and Nala was set free from the evil
influence of Kali. He regained his kingdom and ruled for a long time.
Vrishnis. — The descendants of Vrishni indulging over-much in
intoxicating drink lost all their senses, and for a trifle quarreling with
each other fell to slaying each other and thus ruined their own line of
kings. This history is also related in the latter part of the Mahabharata.
§
KAMANDAKIYA NITISARA, I
^
met with destruction through lust, Janamcjaya through

anger, the royal sage Aila through avarice, the Asura \'aiapi
through fiendish delight in doing injury, the Rakshasa Poulasta
through desire for honor, and king Dambhodbhava through
arrogance.^
58. Renouncing these Jimadagnyaf
six inimical passions,
became the master of his senses, and Amvarisa| of eminent

parts enjoyed the sovereignty of the world for a long period.
* Dandaka. —One day when out hunting, this king aiTccted with lust
forcibly ravished the daughter of the sage Vrigu, through whose anger
he was killed with his friends by a shower of dust.
—
Janamejaya. When engaged in the celebration of the Horse-sacri-
fice, he found marks of recent copulation on his wife this exasperated ;
him, and thinking that the sacrificial priests, had committed adultery
with her, he assaulted them. He met his death through the imprecation
of these latter.
Aila. —This monarch used to persecute and oppress his subjects for
money, who unable to brook his tyranny at last pelted him to death.
Vdtdpi. —This demon together with another named Ilvala used to
invite innocent sages to dint with them. One of them would then
assume the form of an animal and would be sacrificed by the other his ;
meat would then be eaten by the sages. When inside the stomach, the
eaten up demon would be revived by the Sanjivani Mantra and would
kill the sages by tearing open their abdomen. They thus delighted in
killing innocent people. At last the great sage Agasthya ate this Vdtdpi
up and digested him.
Poulasta. —
Ravana the ten-headed demon of the Ramayana whose
history we need not recount here.
—
Dambhodbhava This great demon who defeated many of the celestials
in battle was very much puffed up with arrogance. Finding none equal
to him in single combat, he one day challenged the sage Nara to show
him a combatant that would be a match for him ; the sage then himself
killed him with a blade of grass.
f A son of Jamadagni a pious sage deeply engaged in study and

said to have obtained entire possession of the Vedas. His mother was
Renukd.
X A king of the solar race celebrated as a worshipper of Vishnu.
§ There is a supplement to this Sloka it is this :— In order to in-
; '
crease his religious merit and worldly prosperity— which are eagerly
14 KAMANDAKIYA NITlSARA.
I
59. Association with a preceptor bestows knowledge of

the Shastras ; the knowledge of the Shastras increases humi-
lity. A king, modest through the effects of culture, never
sinks under troubles.
60. A king, serving the elderly people, is held in high
respect by the pious ; though induced by persons of evil
character, he does not commit vile deeds.
61. A king, everyday receiving lessons in the different

arts from his preceptor, increases in prosperity, like the moon
increasing in her digits during the light half of every month.
62. The prosperity of a monarch, who keeps his passions
under his thorough control and who follows the path chalked
out in the science of Polity, blazes forth every day j his
fame also reaches the heavens.

63. Thus a monarch, well-versed in Polity, practising
self-control, very soon attains to that shining pitch of pros-
perity which had been attained by other divine monarchs and
which is as high as the highest peak of Maharatnagiri*
64. Naturally the ways of exalted sovereignty are differ-
ent from those of the world. Therefore through sheer force,
a preceptor should coach it in self-control. And self-con-
trol goes before the successful observance of the maxims of
Polity.
65. A self-controlled king receives the highest of

homages. Self-control is the ornament of kings. A self-
controlled king appears as beautiful as a gentle elephant
shedding ichor and moving its trunk slowly,
66. A preceptor is worshipped for the acquisition of
learning. Learning, which has been mastered, becomes ins-
trumental in enhancing the prudence of the illustrious. The
sought after by the pious —a person controlling his senses should devote
himself to the services of his preceptor.'
* Sumeru or a fabulous mountain round which all the planets are
said to revolve ;
it is also said to consist of gems and Hence gold. its
present epithet. Mahan great, Ratna gem, and Givi mountain.
1
KAMANDAKIYA NITISARA. 15
habit of doing acts according to the dictates of prudence is
sure to lead to prosperity.

67. A pure-souled person, ever ready to serve otlier?,
attains to prosperity by serving his learned and skillul
preceptor. Practising self-control, he becomes worthy of the
royal throne and capable of securing peace.
68. A
powerful monarch, without practising self-control,
is subjugated by his enemies without the least difTiculty
;
while a weak monarch, practising self-control and observing

the injunctions of the Shdstras, never meets with defeat.
Thus ends the first section, the means of self-control and
association with the old, in the Nitisdra of Kdmandaka.
-:0:-
SECTION II
.A King, after having controlled

direct his attention to (the cultivation of)
his senses, should
the following four

branches of learning, namely Anvikshikee, Trayee, Vdrtd and
Dandaniti, in co-operation with men versed in them and
acting according to their precepts."*^
2. Anvikshikee, Trayee, Vdrtd and Dandaniti, — these
and these only are the four eternal divisions of know-
ledge, that pave the way of corporeal beings to happiness.
3. The descendants of Manuf (men) hold that there are
* As the italicised words have been explained by the author himself

in the nth, 12th, 13th, 14th and 15th Sloka of this section, we need not
anticipate him.
personage regarded as the
t Manu.—l:\\t name of a celebrated
representative man and the father of the human race, and classed with
divine beings. The word is particularly applied to the fourteen successive
§
l6 KAMANDAKIYA NITlSARA,
only three divisions of learning (namely), Trayee, Vdrtd, and

Dandaniti ; in their opinion, what is known as Anvikshikee^
is to be regarded as a mere su b-division of Trayee.
4. The disciples of the celestial priest {Vrihaspati)*
postulate the existence of two divisions only, namely, Vdrtd,
and Dandaniti, as these only can help people in the acqui-
sition of Art/ia.f
5. According to the school of UsanasX there is only

one division of learning, namely, Dandaniti ; and it has been
said, that the origin of all other kinds of learning lies in this
one.
6. But the theory of our own preceptor is, that there are
four kinds of learning, on which this world is settled, for
the realisation of different objects.

7. Anvikshikee deals with the knowledge of the self,
Trayee with piety and impiety, Vdrtd with gain and loss
of wealth, and Dandaniti \m\h justice and injustice.
progenitors or sovereigns of the earth mentioned in Manusmriti. I. 63=

The first of these known as Svdyambhuvamanu is supposed to be a sort
of secondary creator who produced the ten Prajdpaiis (vide note to
Sloka Ilth, Sec. 1.) and to whom the code of lav/s called Manusmriti is
ascribed. The seventh Manu called Vaivasvata being supposed to be
born from the sun {Vivasvan) is regarded as the progenitor of the
present race of human beings ; he rs also regarded as the founder of
the solar dynasty of kings who ruled at Ayodhyd (modern Oudh). The
names of the fourteen Manus are (l) Svdyatnbhuva (2) Svarochis (3)
Auttami (4) Tdtnasa (5) Raivata (6) Chdkshusa (7) Vaivasvata (5)
Sdvarni ig) Dakshsdvarni {10) Byahmasdvarni (11) Dharmasdvarni {12)
Rudrasdvarni (13) Rottchya-deva-sdvarni (14) Indrasdvarni.

* Vide note to Sloka 8th Sec. I.
f One of the three objects of existence {Trivarga) meaning, wealth

or property. Vide note to Sloka 13th Sec. I.
X The preceptor of the Asuras or demons. Vide note to Sloka 8th

Sec. I.
§ That is, these kinds of knowledge supply us with the means for
realising the different objects.

— —
KAMANDAKIYA NITISARA. ^~
8. Anvikshikee, Tmyee and Vartd are considered to be

the most excellent* of all knowledge. But their presence
is of no avail where Dandaniti is neglected.f
9. When a great leader of men attains proficiency in
Dandaniti^ he becomes the master of the other remaininff
branches of knowledge,
10. The VarnasX and the Asranias,\ find their primary
support in these kinds of knowledge.a kinrr, For this reason,
superintending and securing the means for the cultivation
of these kinds of knowledge, becomes a sharer|| in the
reli-
gious merit earned by the different castes in their diflcrcnt
modes of existence.
11. Anvikshikce*^ is the Science of spiritual knowledge, for
* For, says the commentator, they serve as means for the acquire-
ment of wealth and religious merit.
I The text lit: translated would be 'where a mistake is committed

with regard to Dandaniti,^ What the author means, seems to be this :
'
The transgression of the rules of Political science hy a kin^- js so dis-
astrous that it cannot be remedied even by all his learning and
ingenuity.'
X Varna — means a tribe or a caste, specially applied to the four castes

namely :
Brdlwiana (the spiritual class), Kshatriya (governing class),
Vaisya, (trading and cultivating class), and Sudra (serving class). These
classes are said to have been born respectively from the mouth (signifying
intelligence), the arms (signifying strength), the abdomen (signifying hun-
ger), and the legs (signifying servitude) of the Puriisha or Supreme Spirit.
§ Asrama — or the mode of living in different periods of exist-

ence of these castes or classes; these are four, namely: (i) Brahma'
charyya, or religious studentship, the life of celibacy passed by a
BrdJimana boy in studying the Vedas. This is the first stage of life.
(2) Gdrhasthya or the order of life of a Grihasthya or housc-holdc-.

This is the second stage. (3) Vdnapvastha or the religious life of
an anchorite. This is the third stage. (4) Sannydsa or the compete
renunciation of the world and its possessions and attachments. Thd

first three classes can enter upon these four stages ; but the Sudras txrt
disallowed to do so.
II
His share has been specified to be onc-si,\th only.
% Modern Metaphysics.
3
;
l8 KAMANDAKIYA NiTiSARA.
it investigates the nature of weal and woe of mankind

through its assistance the real nature of things being seen
persons renounce both joy and grief.*
12. The three Vedasf called Jiik, Yajiis and Sama are
meant by Trayee. A person, living in perfect obedience to
the injunctions and interdictions of Trayee, prospers in this
as well as in the next world.
13. Sometimes, the Angas,X the four Vedas, the
Mimdnsds,^ the diverse sections of Nydya,\\ the
* Joy for their gain and grief for their loss.
\ Vcdas —the scriptures of the Hindus; originally there were only

three Vedas, the Rik, the Yajus and the Sama, which are collectively
called Trayee or the sacred triad. To these three the Artharvan was
subsequently added. The orthodox Hindu theory, regarding the compo-
sition of the Vedas, is that they are 'not human compositions.' They
are supposed to have been directly revealed by the Supreme Being.
X These are certain classes of works regarded as auxiliary to the

Vcdas, designed to aid in their correct pronunciation and interpretation
and the right employment of the Mantras in ceremonials. These are six
in number (a) Stksha or the Science of proper articulation and pronun-

ciation, (bj Chandas or the Science of Prosody, (c) Vydkarana or
Grammar, (d) Nirukia, or Etymological explanation of difficult words
occurring in the Vedas, (e) Jyotis or Astronomy and (f) Kalpa, or
ritual.
§ Mimdnsd — is the name of one of the six chief systems of Indiarr

philosophy. It the Purva-
was originally divided into two systems,
Mimdnsd founded by Jaimini and the Uttara-Mimdnsa founded by
Vadarayana. The two systems have very little in common between
ihem ; the first concerning itself chiefly with the correct interpretation
of the rituals of the Vcdas and the settlement of dubious {X)ints in regard to
Vedic texts ; the latter chiefly dealing with the nature of the Supreme Entity.
The Parva-Mimdnsd is therefore rightly styled Mimdnsd or 'investigatiorr
and settlement.' Another name for the Uttara-Miyndnsd is Veddnta, which

being hardly a sequel to Jaimini's compilation is now ranked separately.
II
Nydya. —A Hindu philosophy founded by Goutama.
system of
It is sometimes synonymous with logical philosophy. The several maxims

of the Nydya pliilosophy are referred to here.
§ t
Dhartnashdstras'' and the Puriinas'\ are all included under

Trayce.
14. The occupation of those who live by rearing cattle,
and by cultivation and trade is called Vdrtd. VVell-up in
Vdrtd a man has nothing to be afraid of in a revolution.
. 15. Danda isknown to sigmify subjection. A king is
also figuratively called Danda, for from him all punishments

proceed; the system, that deals with the just infliction of
punisliments, is called Dandaniti. It is called a MV/ as it
guides kings in the right administration of justice.
16. By the right administration of justice, a king should

protect himself, and encourage the (cultivation of the) other
branches of knowledge. This branch of knowledge {Danda-
niti) directly benefits mankind, and the king is its preserver.
17. When a clever and generous-minded monarch realises

Chaturvarga\ by means of thcGe branches of learning,
then only is his proficiency, in these to be recognised ; the
root vid is said to mean ' to know.'
18. 1[Thc celebration of sacrifices, the study of the
Vedas"^* and the act of giving wealth to others according

to the rules of the Shdstras these are considered to be
* Dharmashdstras. —The codes of morals and laws compiled by

Manti (vide Supra note to Sloka 3rd), and Jdjnavalkya and other 7?i5/ns
of yore.
f Purdnas — these are supposed to have been composed by Vyiha,

and contain the whole body of Hindu mythology. They arc eighteen in
number.
% The reading in the text is vicious ; so the commentary supplies
Avriite for VrittL

§ //jYz—from Ni to guide or direct and kti suffix.
II
ChatuYvarga— Is Trivarga plus Moksha or salvation ; for Tyivarga
vide note to Sloka 13th Sec. I.
^
Having finished his dissertation' on the divisions of Icarniner, the
author now proceeds to determine the duties of the various srxts in the
different stages of their life.
** Vide Supra note to Sloka 12th,

3oii KAMANDAKIYA NITISARA.
the common customary observances of the three sects, the
Brdhmanas, the Kshatriyas and the Vaisyas!^

19. The holy acts of teaching, of conducting sacrifices
on others' behalf, and of accepting alms from the pious, these

have been enumerated by the sages to be the means of liveli-
hood for those belonging to the superior sect {Brdhmana).
20. A kingt should live by his weapons and by pro-
tecting his subjects.^ The means of subsistence of a
Vaisya are cattle-rearing, cultivation and trade.
21. The duty of a Siidra is to serve the twice-born sects§
one after the other ; his unblamable means of living
are the fine arts and the occupation of a ministrel.

22 — 23, The duties of a Brahmachnrin\\ are to live in the
family of his preceptor, to worship the sacred fires,^ to study
the Vedas and their auxiliaries,'^'* to observe vows, to per-
form ablutions during the three periods of the day (in the morn-
ing, at noon, and in the evening), ft to beg and to live for life
with his spiritual guide. In the absence of a preceptor, he

should live with his (preceptor's) son or with one of his
* Vide Supra note to Sloka i6th.

j- Is here representative of the whole 'ruling class' or Kshatriyas.
X The subjects living under the fostering care of a protecting

sovereign increase in prosperity and they willingly pay taxes by
which the latter maintains himself.
§ The Brdh?naitas, the Kshatriyas and the Vaisyas are so called
because they are supposed to be born anew at the time of their investiture
with the sacred thread.
11
One living in the Brahinacharyya Asratna (lor which vide Supra
note to Sloka loth.
^ These fires are three in number namely :
— (i) Gdrhapafya or do-
mestic fire. (2) Ahavaniya or sacrificial fire, derived from the domes-
tic fire i
it is sometimes called the Eastern Cre. (3) Dakshina or the
Southern fire so called because it is placed southwards.
**The Angas are referred to, for which vide Supra note to Sloka 13th.
ff Technically called Sandliyd. These are the three essential and

daily ceremonies performed by the Drahmanas, at what arc known a?.,
the Sandhis or joinings of the day.
^
fellow Brahmachdrin ; or he may, if he hkes, adopt another

mode of existence.
24. During the whole period he should of his pupilage,
wear a ^^/^//<z/^* along with his sacred thread, bear matted

hair or a shaved-head, carry a Danda\ and live with his
preceptor. Afterwârds, at his own will, he may choose any
other mode of life.
25. The duties of a house-holder are to celebrate the
AgnihotraX sacrifice, to live by the profession prescribed
(for his sect) and to avoid sexual intercourse during the
Parvas.h
26. The duties, of those who have married and settled
down, are to worship the gods, the ancestral manes and the
guests, to show mercy to the poor and the wretched, and to
live according to the precepts of the Sriitis\^ and the Smritis%
27 — 28. The duties of those who have resorted to the
forest! are, to keep matted hair,*^ to perform AgnihotraW
The triple girdle worn by the first three classes the girdle of the
* ;
Brahmana should be of the fibres of Manju or of Kuf;a grass, that of

the Kshatriya of a Muvva or bow-string, and of the Vaisya of a thread of
the Sana.
I The staff given to a twice-born one at the time of the investiture

with tlie sacred thread. It is made ordinarily of the branches of the
Vilva tree (/Egle mermelos) and a species of bamboo.
X It is the sacrifice, the principle rite of which is the consecration and

maintenance of the Sacred fires by the offering of oblations.
§ Parva.'-^The days of the four changes of the moon i.e. the eighth
and fourteenth day of each month, and the days of the full-moon and the
new moon.
(I
Aro the same as Vedas. From sru to hear and kti, i.e. which arc
revealed (vide Supra note to Sloka 12th).
51 Smriti. — From smri to'remember and kti, i.e. which are remember-
ed. Vide Supra note to Sloka 3rd.
^ Technically, who have entered upon the Vdnaprastlia Asvama
(vide Supra note to Sloka 13th).
** The text reads Jadatvam for which the commentary supplies
Jatitvam. What can the former mean ?
It Vide Supra note to Sloka 25th,

sacrifices, to sleep on the bare earth, to wear black deer skin,

to live in solitary places, to sustain themselves on water, escu-
lent roots, Nivdra^ crop, and fruits, to refuse to accept alms,
to bathe thrice in the day,t to observe vows, and to adore
the gods and the guests.
29— 31. The duties of the wandering mendicantsj are, to
renounce all actions, to live upon what is obtained by beg-

ging, to dwell under the shelter of a tree, to refuse smallest
gifts,§ to do no harm to other created beings and to maintain
an equality of attitude towards them, to be indifferent|| alike
to friends and enemies, to be unmoved by joy or grief, to be

purified in mind and in body,^ to curb the speech,$ to
observe vows, to retract the senses from their objects, to keep
the mind always collected, to be absorbed in contemplation
and to purify their intentions.
32. Harmlessness, the "peaking of sweet and salutary

words, truthfulness, purification of the mind and the body,
and mercy and forbearance, these are said to be the common
duties of all the sects in all their different modes of life.
33. These are the duties of all the sects in all their
modes of existence, (the observance of) which can secure
paradise and salvation for them. The neglect of these
* Nivdra is rice growing wild or without cultivation.
t Supply 'after which they should perform their Sandhyds, or

morning, noon and evening prayers. Vide Supra note to Sloka 22nd.
X Or who have entered upon the Sannydsa Asrama (vide Supra note
to Sloka loth).
§ 'Even,' goes on the commentator, 'pieces of rags for binding their

religious Manuscripts (Puntlii).*
II
The word In the text gives no signification ; and so the commentary
reads 'priydpriydpartsanga' in its place.
^ 'The body' says the commentator, 'is purified by rubbing and

washing with earth and water, and the mind by cherishing kindness for
all creatures.'
$ For Vdkviano-hvaJimacJidritd of the text the commentary reads

Vdgyamo Vmtachdritdt The latter reading surely yields abetter meaning.
kAMANDAKIYA NITISARA. 33
duties results in the spread of mixed castes and thus brings

about the ruin of this world.
34. The king is the lawful promoter of all these right-
eous practices ;* therefore in the absence of a king all right-
eousness is lost and at the loss of righteousness, this world
also meets with destruction.
35. A vanousVarnas and Asrafnas,-\

king, protecting the
and living according to their usages and knowing the duties
prescribed for each of them, becomes worthy of a place in
the regions of Sakra.J
36. §As a self-controlled|| king holds the key to the
worldly as well as spiritual advancement of his own self as
also of his subjects, therefore he should deal out punishments

as impartially as does Dandi'^ himself.
37. Inflicting extraordinarily heavy punishments a king

frightens his subjects, and inflicting extraordinarily light ones
he is not feared by them. Therefore that king is praise-worthy
who deals out punishments proportionate to the offences.
38. Punishments, dealt out proportionately to the offen-
ces, speedily increase the Trivarga of a king, while dispro-
* Another interpretation is possible, namely, 'A king is to encourage

these righteous practices, not transgressing the limits of law.'
f Vide Silpra note to Sloka loth.

% Sarvalokavag should be read as Sakralokavac, which is the reading
given in the commentary. Sakra or Indra is the Jupiter Pluvius of the
Indian Aryans. Of all the paradises, his paradise is the most magnifi-
cent and is fraught with all sorts of pleasures, he being notorious for
his incontinence and lasciviency.
§ The author now proceeds to impress upon the minds of monarchs,

the necessity of the right administration of justice.
II
For AUnata of the text read Atmavdn which gives a good sense.
Here also we follow the commentary.
'^ Dandi—anoiYiQT appellation for the god of death, who is so called
for his holding the sceptre of sway (Danda). One of the duties of his
office is to deal out rewards and punishments to the souls of the depftrt-
"id according to their merits and de-merits accruing from worldly acts.
—
24 KAMANDAKIYA NITISARA,
porLionately inflicted, they excite anger even in those who

have retired to the forest.
39- Punishments countenanced by society and the

Slidstras ought only to be inflicted on the offender. Perse-
cution can never bring about prosperity, as it breeds sin
through which a monarch meets with his fall.
40. In this world, where beings are related to one an-

other as food and consumer, when proper chastisements
are withheld, the exertions, of a king to keep his subjects
under control, become as futile as those of an angler trying
to catch fish without the help of a rod.*
41. A king, by the right infliction of punishments, upholds
this stayless world, that is being forcibly drowned into the

lake of sin by lust and cupidity and other such passions.
42. This world is by nature enslaved to the pleasures
of the senses and is ardently longing to enjoy wealth and
women. Agitated by the fear of punishments, it only keeps
to the eternal ways of rectitude followed by the pious.
43. Upright conduct is scarce in this slavish world of
ours; but as it is, men only attend to their prescribed duties
through fear of punishments; even as a respectable woman
serves her lean or poor or deformed or diseased husband
through fear of the sanctions specified in the codes of mora-
lity.
44. Thus, like rivers, that flow through right courses,
falling into the sea, all prosperity devolves — and never dwin-
dles away — upon a king who knowing the good and evil of
* Another interpretation is possible, the gist of which is as follows :
'In this world where beings stand in the relation of food and consumer,'
when just chastisements are withheld, the destructive Matsya is seen
to hold good. The difficulty in annotating the sloka lies in the phrase
Miltsya Nydya, the exact Bonification of which no lexicographer has

vouchsafed ; no doubt it is a maxim of the Nydya philosophy. The refer=
ence perhaps is to the fact of fishes devouring one another.

kAMANDAKlYA NlTISARA. 25
tlie infliction of punishments and following the patli cli.ilkecl
out in the Vedas,'^ frames rules of conduct for his subects.

Thus ends the second Section, the division of learning, the
duties of the Varnas and Asranias, and the necessity of
punishments^ in the Nitisdra of Kdmandaka.
:o:-
SECTION III.
,. A Ruler of earth, impartially inflictino: puiiisFi-
ments on his subjects like Dandi\ himself, should treai. them

hierci fully even as PrajdpatiX does.
2. Sweet and truthful speech, kindness, charity, protec-
tion of the oppressed seeking refuge, and association with
the virtuous, — these are the praiseworthy practices of a pious
person.
3. A rriaii should extricate a distressed person out of fiis
difficulties, being actuated by tenderest compassion and

moved by the heavy weight of the latter'a grief that had
touched his heart.
4. There is no one more pious, in respect to the perfor-
mance of meritorious acts, than those who save the distressed
sunk in the mire of grief.
5. Nursing tenderest dompassion in his heart, and with-

out deviating from the path of duty, a king should wipe away
the tears of the oppressed and the helpless.
* For Prdptamarga of the text, the commentary gives SJidjtv^"

mdrga, which latter we have adopted.
t Vide note to Sioka 36th Sec. II.
X Prajdpati. — Another name of Brahma the creator, who naturally is
very kind to beings of his creation.
4
26 KAMANDAKlVA NITISARA.
6. That kindness (harmlessness) is the highest of all
virtues, is the unanimous opinion^ of all animate beings.

Therefore with feelings of kindness, a king should protect
his poor subjects.
7. In order to secure his own happiness, a king should
not persecute a poor and helpless person ; a poor man, perse-
cuted by the king, kills the latter by means of his grief.f
8. Born of a high family, what man tempted by an iota
of happiness, ever oppresses beings of puny might without

even judging what their faults are?
9. What prudent person ever perpetrates unrighteous
deeds for the benefit of his body that is liable to suffer from
mental and physical ills and that is sure to be destroyed this
day or to-morrow ?
10. This clayey tenement that is rendered agreeable

with difficulty through artificial means,J is evanescent like a
shadow and vanishes§ even as a bubble of water. |1
11. Are ever high-souled persons enslaved by the
* For Yata in the text, the commentary suggests Mata which we

accept.
f What th» writer means is this :

— 'When persecuted by a powerful
king, a poor man, finding a!I earthly assistance unavailing, daily sends
up fervent prayers to the Almighty, invoking His curse on the head of the
oppressor. Heaven responds to his prayers and the king duly meets his
end.'
% Such as, perfumes, unguents, garments, ornaments, &c.
§ For Pasyait read Nasyait, which would give a good signification.

II
The homily of the author on the shortness of life reminds us of
a passage in Adam.'s '

Secret of Success '
which we can not withstand
the temptation of quoting here.
'
Of all the trite themes touched by moralists and poets, the tritest is
the shortness of life. Life, we are told, is a bubble, a shifting dream, a

thing of nought, evanescent as a morning mist, uncertain as a young
maid's promise, brittle as a reed ; and yet men proceed to deal with it, as
if it were as inexhaustible as the widow's curse of oil, as if it were as
sure and stable as the foundations of the everlasting hills.'
J
KAMANDAKIYA NITISARA. „
pleasures of the senses,
which are as shifting
as patches of
clouds rolled to and fro by a
violent storm ?
12. The life of corporeal creatures
is as unsteady
as the
reflect-on of the moon in water-
knowing it to be so, a
should always do what is good man
and just.
13. Looking upon
this world as a mirage
and knowing it
o be very transient, a person
should act. in co-operation
the pious.t to secure happiness
wuh
and religious merit
14. A noble person attended upon by the virtuous is
a
charmmg s.ght like a magnif^cient and recently white-washed
mansion flooded by the silvery beams of the moon.
15. Neither the moon of cooling beams,
nor the full-
blown lotus, can so gladden our hearts as do
the deeds of the
virtuous,
16. The company

of the wicked should be
shunned like
a dreary, naked, and arid desert, burning
with the scorching
rays of the summer sun.
17. A
wicked man, having secured the
confidence of the
pious and the good-natur.d, ruins
them without any reason
whatever, like fire burning down a
withered tree.
18. Rather live with serpents having
mouths asliy with the
fume of the fire-like venom emitted
with every breath, than
associate with the wicked.
19. The wicked, like
the cat, cut off the very hand
wiih
which unsuspecting and guileless persons
offer palatable food
to them.
20. A wicked person is like a serpent and

; like it he
bears two tongues in his head, with which he pours out the
Supply 'which is disturbed by the slightest movement of the

water.'
t For Sujana read Swajana and for satigata read

sangatam. This
change of reading also changes the meaning,
latter
which in this case
will be, '
associate with the pious. '
t The author now proceeds to caution kings against keeping com-

pany with the wicked.
virulent poison of his speech, the baneful effects of which

cannot be counteracted by the best remedial measures.
21. A person, seeking his own good, should fold his palms
to the wicked, with humility even greater than that with which
he does so before his worshipful kinsmen.
22. With a view to completely steal the hearts of men,
a wicked person, simulating friendship for every one, speaks
charming words agreeable to men and manners.*
23. A man should always please the world with respect-
ful words ; for, a man, speaking cruel words, hurts people's

feelings, even though he may give them money.
Even though he might be sorely oppressed, yet an
24.
intelligent person should never utter such words which would
afflict men piercing them to their hearts.

25. Like sharp weapons, stinging and torturing lan-
guage, uttered by ill-mannered persons, cuts people to the

very quick.
26. Sweet words should always be spoken equally to
friends and foes ; for, by whom is not a sweet-spoken man

loved like the peacock uttering the sweet kekd t?
27. Peacocks are ornamented by their sweet and charm-
ing kekd; men of culture are ornamented by their melli-
fluous speech.
aS. The utterances of intoxicated swans and cuckoos and
peacocks are not so charming as are those of a man of culture.
* In rendering this Sloka we have followed the commentary.

But this meaning does not suit the text, whereas the subjoined translation
will be appropriate. '
With a view to soften the heart of the wicked a
person should show the greatest friendship for them and speak to them
words that impart delight to all,'
•j- It is the cry of the peacock which to the Sanskrit Poets was very
musical. It is said to resemble the Sadja or the fourth (according to
some authorities the first) of the seven primary notes of the Hindu gamut.
Jt is also curious to note, that the 'tuneful cry' the 'animated hail' of the
peacock which is so much appreciated in India, is said to be the voice of

tlie Demon in Italy.
29. A person strictly redeeming all his promises and

appreciating the good qualities* of others and cherishing
respect and kindly feelingsf for them, should spend his wealth
in the performance of pious deeds and he should always ;
speak sweet and pleasing words.

30. Those, who speak sweet words and offer hospitality
to all, are surely gods under human form, ever prosperous
and stainless in character.
31. Unsullied in mind and in body and with a soul puri-

fied by a belief in the contents of the Shnstras, a person
should always worship the gods and should regard his elders
as gods, and his relatives as his own self.
For his own welfare, a man should please his vciie.
32.
rable elders by bowing down unto them and he should please ;
the virtuous by his modest behaviour; and he should propitiate

the deities by acts of piety.
33. A person should please his friends by his (affable)
manners, his kinsmen by his friendliness, and his wife and
servants by his love and liberality respectively ; and he should
please persons other than these by his kind treatment to them.
34 — 36. To find no fault with the actions of others, to
observe their own duties, to show compassion for the distress-
ed, to address sweet words to all, to serve faithful friends at

the cost of their own lives, to welcome their enemies coming
to their house, to practise charities proportionate to their
resources, to bear up against all sufferings, to reconciliate
estranged friends, to offer good treatment to their kinsmen

and to comply with their requests — these are the characteris-
tic features of the high-minded.
37. This is the path of life prescribed for the house-

holders that undeviatingly follow the eternal ways of the
* The commentator adds 'of those worthy of receiving gifts.'

f The commentator explains 'believing that charity ib the best of
all religious performances.'

;
illustrious. Treacling this path, they attain prosperity in
this and in the next world.
38. Even the foes of a king become his friends, if he

strictly observes the above mode of life. That king can
subjugate the world by his modest qualities, who is free from
all feelings of animosity.
39. How vast is the difference between the kings and

their myriad subjects*. How rare is a king who condescends
to please his subjects witii sweet words. The subjects of the
king who captivates them at first with strings of sweet words,
and then cherishes them, never deviate one step from the
course of rectitude.
Thus ends the third Section, the determination of duties,
in the Nitisdra of Kdmandaka.
-:o:-
SECTION IV.
12 K].ING, minister, kingdom, castle, treasury, army

and allies are known to form the seven constituents of a
government. They contribute to one another's weal, and the
loss of even a single one of them renders the whole imperfeet
he who wishes to keep a government perfect should study
wellf their nature.
3. The first desideratum for a king is to attain royal
qualities, and having attained them, he should look for them

in others.
4. A flourishing sovereignty cannot well be obtained by

the worthless ; he only, who has qualified himself, is fit to
wield the sceptre.

* Samgvaha may also mean '
welfare,' '
advancement.'
I For Sliupariksltanain the commentary gives Asitparikshanam.

KAMANDAKIVA NITISARA. 31
5. Royal prosperity so difficult to attain and more so to

retain, and which entirely depends on the good will of the
multitude, rests steadily only on moral purity lit<e water in a
(fixed) vessel.
6 — 8. Nobility of birth, equanimity, youthfulness,* goud
character, benevolence, activity, consistency, f veracity, res-
pectful behaviour towards those older in age and in knowledge,
gratefulness, good-fatedness,J keen reasoning power, rela-
tionship with the great, § ability to conquer his enemies, un-
shaken reverence, far-sightedness, energy, purity, ambitious
aims, modesty and piety —these are the qualities, the presence
of which in a king renders him acceptable as a refuge to the
people.
9. A king, possessed of these qualities, is always resorted
to by his subjects seeking protection. He should act in such
a way as to secure the esteem of his people.
10. A ruler of earth, desiring his own welfare, should keep
a retinue consisting of descendants from illustrious families,
pure, upright, and obliging in character.

11. People seek protection even from a wicked king if
his counselors be good. A king with a wicked counsel is
seldom approached (for protection) like a sandal tree begirt
with snakes.
12. Prohibiting the access of the good to the king, his
wicked counselors exhaust his treasury. || It is for this
* The word in the text is Vayas, which the commentator explains as

'youthfulness ;' but we think it to mean 'old age' which will be more
suited to the text. A youthful king is scarcely resorted teas a refiii,'e.
f The commentary reads Avisamvdditd for Asantvivddita and

explains the former as '
absence of contradiction in speech.'
X Or on whom
'
fortune ever smile.'
§ For Akshudraparichdrita of the text the commentary reads
Akshudraparivdyatd, which reading we accept.
The word in the text lit; translated will be 'eat up;' but
II
the
commentary very properly gives the meaning \vc have embodied.

32 RAMANDAKIVA NITISARA.
reason (if not for any other), that a king should have pious
and good counselors.
13. Having obtained a flourishincr prosperity, a king
should dedicate* it to the enjoyment of the pious. For pros-
perity avails nothing, if it is not participated in by the pious.
14. The wealth and prosperity of the wicked are enjoyed
only by others of the same nature. Only crows and no other
birds taste the fruit of the Kimpdka tree.f
15 — 19' Eloquence, self-confidence, % accuracy of
memory, stateliness of stature, superior might, § self-control,
ingenuity for inventing various means and instruments of
torture, II
perfection in all the arts, ability of easily reclaiming
men treading evil ways,^ the power of sustaining an assault

of the enemy, knowledge of all the remedies against danger,
promptness in detecting the weak points of an enemy, famili-
arity with the nature of war and peace,^ strict observance of
secrecy regarding all consultations and actions, proficiency in
turning into account the advantages of place and time, collec-
tion of money (from the people) and its proper expenditure,
a deep insight into the nature of the dependents, freedom from
anger, covetousness, fear, malice, obstinacy and fickleness^
avoidance of tyranny, depravity, animosity, jealousy^ and
* 'ôr^Vrajet the commentary reads Nayait.

—
f Kimpdka A cucurbitaceous plant (Trichosanthes palmata, also
Cucumis colocynthus). In the following fiveSIokas, the author enumerates
the necessary qualifications of a monarch.
X The commentator explains, 'audacity of refuting even the words of

god-like people.'
§ Like that of the hero Bhima of the Mahabharata.
II
For Nipuna of the text the commentary gives Nipunam.
^ For Siivigyaha read Svavagraha ; this reading is also suggest-
ed by the commentator.
$ By war and peace here, the author means all the six expedients
to be tised by a king in foreign politics. The expedients are (a) peace
or alliance, (b) war, (c) march or expedition, {d) halt, {e) seeking shelter,
and (/) duplicity.
33
falsehood, compliance with the advices of those older in age

and in learning, energy, amiable appearance, appreciation of
worth in other people, and smiling words,— these are known
to be the indispensable qualifications for a sovereign.
20. Under a king unmoved by the passions and possess-
ed of all these qualifications and perfectly acquainted with
men and manners, the subjects live as happily as under the
roof of their own father; such a sovereign is worthy of the
name Partkiva.*
21. A kingdom increases in prosperity, having obtained
a Mahendra-\\ke-\ king, who is well-adorned with these royal
qualities, and all whose acts are just and impartial.
22. Desire for inbibing knowledge,! attentive audition of
the lessons taught, their assimilation, retention and the com-
prehension of their various meanings, § the discussion of the
pros and cons of a question, ||
a close application to the study
* Lit. A ruler of earth. As we have written in the introduction, the

author is indebted to the Rajdiiarmdnusasatm Pavva of the Malidblidya-
ta for his treatise ; there occur many Slokas work which
in the latter
may aptly be cited as parallels. For instance here we give the transla-
tion of a Sloka from the Mahabharata :
— "He is the best of kings in whose
dominions men live fearlessly like sons in the house of their sire,"
f Mahendra — or the great Indra is the Jupiter Pluvius of the Hindu

mythology. He is the god of the firmament, the regent of the atmos-
phere and of the east quarter, and his world is called Svarga. In the
Vedas, he is placed in the first rank among the gods, but in later mytho-
logy, he falls in the second rank. He is inferior to the Trinity Byahnid
Vishnu and Mahesa, but he is the chief of all the other gods. He sends
the lightning, wields thunder-bolt and pours down rain.
X This thirst for knowledge the commentator ascribes to causes that

were existent in a previous birth.
§ The word in the text may have another meaning, viz., 'knowledge
of the diverse ways regarding the acquisition of wealth.'
Uha — means
II
conjecture as 'what can this be' 8cc. Apoha —
means rejection of doubtful propositions after full discussion. The two
taken together gives the meaning we have embodied in our rendering.
;
34 KAMANDAKIYA NlTlSARA.
of the real nature of things,^ — these are the characteristic

features of the intellect.
23. Skilfulness, activity, living animosity for an enemy,
and bravery, these are the characteristic features of energy.
Well-accmpUshed in these attributes (of the intellect and
energy), a man deserves to assume the royal functions.
24. Benignity, truthfulness and valour, these are the three
noblestf of all royal qualities ;
possessing these, a king easily
attains the rest.
25. The attendants^ of a monarch should be high-born,

pure-natured, heroic, learned, loyal and experts in the prac-
tical application of the science of Polity.
26. §A11 the actions and omissions of a king should be
(Examined by his loyal attendants, whose honesty has been
tested by the Upadhds\\ and who follow up their schemes
until they are successful.
27. Upadhd\ is so called because it brings people near
the king and can make them enter into his service. Upadhds
are the means for testing honesty, and by these a king should
try his dependents.
28 — 30. A person, who has got good many friends to
deter him from the paths of vice, who is not a foreigner by
* The commentator suggests another meaning, namely, 'yearning for

spiritual knowledge or knowledge of the Supreme Being.'
•f
'For,' as the commentator explains '
they are most efficacious as
means to an end.'
% The word in the text is Sachiva, which generally means a minister
but here the commentator takes it to mean, 'those who seek the same
interest with the king,'
§ Having enumerated the necessary qualifications for a king, the

author how proceeds to describe the qualities of good attendants and
rninisters.
II
The Visarga after Upadhd in the text is a palpable mistake.
% The Upadhds have been explained as above by the author himself.
They are four in kind, being {n) the test of loyalty, {b) the test of dis-
interestedness, (c) the test of courage, and {d) the test of continence.
kAMANDAKlYA NiTISARA, 35
birth *who possesses a noble lineage and character and great

physical strength, who is eloquent and audacious in speechf
and is far-sighted, t energetic and ready-witted, who is free from
obstinacy^ and fickleness and is faithful to his friends, who
is painstaking and pure and truthful, who is blessed with
eqanimity, cheerfulness, patience, gravity and health, who is
a master of all the arts, and dexterous and is prudent and

retentive, who is unswerving in his devotion and does not
revenge the wrongs done to him by his sovereign, — such a
person should be elected as a minister.
3r. Accuracy of memory, exclusive devotion to the ways
and means and the empire, grave consideration of the pros
and cons of a question, unerring judgment, firmess, and
observance of secrecy regarding all counsels — these are known
to be the necessary qualifications of a minister.
32. II
A person well-versed in Trayee and Dandaniti^
should be appointed as the royal priest. He should accom-
* Literally translated, it would be, 'born in the self-same country

with his sovereign j' the author denounces the appointment of a foreigner
as a minister, on the ground that such a man can have no natural
sympathy for his master. In this way no good feeling will cement their
alliance.
f The commentator gives a diflerent meaning, namely, 'unrivalled.'

% Lit. translated it would be 'having eyes' but in Sanskrit literature;
Shdstras are often identified with the eyes, for they help in clearing
many doubts and can enable men to divine what is in store for
them. c.f.
•Aneka samsaya chchedi parokshdrthasya darsamarn
Sarvasya lochanam. Shdsiram yasya ndstyandha eb sa.'
Hence the word in the text may mean 'learned in the Shdstras or
having the eye of knowledge.'

§ The word may have another signification, namely, ' rigidity of
manners.'
The Author now goes on to describe the qualifications of the royal
II
priest and astrologer.
^ Criminal Jurispendence or the Science of chastisement.

J
36 KAMANDAKiYA NITISARA.
plish Sdntica, Poustica* and other benedictory rites accortl-
ing to the ordinances of the Atharva Veda.

33. A person investigating the nature of the science
of Astrology and clever in putting questions to other, and
proficient in the computation of hours and minutes,t should
be appointed as the king's astrologer.
34. An intelligent monarch should seek information
about the honesty of his dependents from men of their stamp
and position ; he should have their artistic acquirements exa-
mined by connoisseurs.
35. From their (deqendents') kinsmen, he (the king)
should gather information regarding their natural tempara-
ment, successful career, serviceability, and their skilfulness,
capacity for knowledge and power of assimilation.

36. He should assure himself of the measure of their
self-confidence and ingenuity : and he should also examine
their fluency and truthfulness by holding conversation with
them.
* Sdntica literally means, that which brings about Sdnti or peace ;
it is a special designation of the expiatory ceremonies or observances

calculated to remove or avert danger. Poustica literally means 'promot-
ing growth {poosti) ; hence it is a name for those rites that conduce to
the welfare of the kingdom.
f The word in the text is 'hora,' which may mean 'hours' as well
as 'zodiacal signs.' If we accept the latter signification, then the text
would mean proficient in interpreting zodiacal signs.' The use of this

word has given rise to a controversy regarding the antiquity of this work,
(Vide Introduction).
f The author in this and in the following four Slokas goes on to
enumerate the sources and measures, from and by which, a king should
gather information regarding his dependents and ministers. The syn-
tactical and grammatical structure of this and the one following Sloka is
hopelessly defective. The commentarj', though needlessly elaborate at
ether places, is discreetly silent here. So there is no chance of making

out what the exact meanings of the Slokas are what we embody in our
;
rendering is the product of conjecture and common sense.

J
37. He should mark if they possess energy, prowess,

endurance, memory, devotion, and steadiness.
38. By their behaviour, he should know their devotion,
faithfulness and purity of intention. He should enlighten
himself regarding their physical strength, their evenminded-
ness and their healthiness, from those who live with them.
39. He should directly* ascertain their tractabi!ity and
resoluteness and power of keeping
their their enemies under
control and their meanness or gentility.
40. The presence, of secondary qualities beyond direct per-
ception, is inferred by their workings ; and the success of their
workings again is measuredf by the results they achieve.
41. A king inclined to evil deeds should be prevented

by his ministers ; he should regard their advice in the same
light as those of his spiritual guide.
42. The monarchy collapses with the collapse of the
king, while it revives with his revival, like the lotus reviving
at the rising of the sun.§
43. Thorefore ministers endued with genius, energy,

and equanimity, and devoted to the interests of their master,
should instil knowledge]! into him in a suitable manner.^
* That is, '

not through secondary sources, but personally.'
•j" Fer Bihhdvayet the commentary gives Bihhdvyate.
% The text, if translated as it is, would be 'he should pay heed to their
words as well as to the words of his spiritual guides.' Bui there is another
reading and we accept that.
§ Sanskrit poetry abounds in instances in which the lotus is
regarded as the mistress of the Sun. This metaphor probaltly has its
origin in the fact that lotuses blossom forth at the early daun. In this
natural phenomenon, the 'poet's eye in fine frenzy rolling' finds the
delight the sweet-heart feels at the advent of her lord that was away.
II
We would rather prefer this to be substituted by ' should guide
him '
; but the tent does not allow it ; and a tanslator is fast bound to
the oar.
^ That is, 'by reciting proverbs, apologues and moral tales,' these
being considered to be the easiest means of imparting knowledge.

44. Those ministers only are considered to be the tfue

friends and spiritual guides of a king, who deter him from go-
ing astray, disregarding repeated warnings not to do so.
45. Those who restrain a king inclined to evil deeds,* are

to him his most worshipful preceptors and not mere friends.
46. Even persons well-grounded in knowledge are en-

snared by the irristible attractions of the sensual enjoyments.
What wrongful act can not then a man, whose heart is en-
slaved to the pleasures of the senses, commit ?
47. A king perpetrating transgressions is said to be

blind in spite of his eyes.f. His friends, assuming the
functions of physicians, cure him of his blindness by applying
the collyrium]: of modesty.
48. When akingjblinded by passions, pride and arrogance,
falls into the snare set forth by his enemies, the exer-
tions of his ministers serve to extricate him, even as the
support of the hand aids a fallen man.

49. Like the Mdhutas^ of infuriated elephants, the
the ministers of a king are held to blame, when, intoxicated

with pride, he goes astray.
50. A kingdom flourishes through the fertility of its soil,
and the king prospers through the flourishing condition of

the kingdom. Therefore, for his own prosperity, a king
should try to make his territory as fertile as possible.
51 — 52. II
A land adorned with crops, rich in mines,
* The commentary paraphrases 'acts which are prohibited by the

Shdstras.'
f 'For,' goes on the commentator, 'he can not perceive the sin of his
violations.'
% Collyrium is described in the Hindu books of medicine to be a well-

tried remedy for all disorders of the eye.
§ The Mdhuta is the technical oriental name for the keepers of ele-
phants ; one of their duties is to guide them when the king rides on them.
Buffon in his 'Natural History,' calls these leaders of elephants Cornea.
II
Having explained the necessary qalif.cations for monarchs and
ministers, the author now proceeds to describe what kind of land is best
II
39
minerals, and commodities for trade, conducive to the breed

of cattle, copiously watered, (thickly) inhabited by virtuous
people and pious sects, possessed of all the charms of nature,
abounding woods swarming with elephants,* having inland
in
and navigable communications, and not depending upon

showers of rain for agricultural purposesf — such a land is
specially favourable to the welfare and prosperity of kings.
53. A land, overspread with gravels and fragments of

stonesi and covered with forests and thorny brush-woods, and
molested by depridators, and arid and infested with beasts
of prey, such a land is not worthy of the name.
54 — 56. A country where living is cheap, the soil of
which is fertile§ and copiously irrigated, || which is situated

at the foot of a mountain,^ which contains a large number of
suited to the establishment of a kingdom, and what kind of kingdom

brings prosperity on the king.
* The necessity of such woods may at first seem incomprehensible; but
it will be obvious when we say that the ancient Aryans, like the Greeks
of yore, utilized elephants in martial purposes ; and invariably these
monsters of the forest constituted a good portion of their army. They
were also used in pageants and royal processions.
f Adevamdtrikd. — Lit. translated would mean, '
not having the god
of rain or clouds as foster-mother ;' hence an Adevamdtrikd land is that
which does not entirely depend on rain-water, but has other sources of
water-supply, namely, iriigation and floods, for agricultural purposes.
Egypt and the countries, through which the Nile flows, can be cited as
examples. The opposite of Adevamdtrikd is Nadimdtrikd i.e., having a
river as foster-mother.
X The commentary here suggests another reading namely Sahkar-

osharapdshdnd (or covered over with gravels, saline soil, and fragments
of stones), for which we see no occasion.
§ Or, as the commentator remarks, '
which possesses all the above-
mentioned qualifications .'
II
The word in the text is Sdrupa for which the commentary suggests
Sdntipa.
^ So that its inhabitants might have an abundant supply of fire-wood
and fuels.
§
Sudras,^ traders and where the farmers and hus-

artisans,
bandmen are enterprizing and energetic, which is loyal to its

ruler and inhospitable to its enemies, which ungrudgingly
bears heavy taxation (for replenishing the treasury), which is
extensive in area and is crowded with men from various

foreign countries, which is rich and pious and abounds in
cattle, and where the popular leaders are not foolish and
voluptuousf —such a country is the best of all others. A king
should, by all means, endeavour to promote the welfare of
such a land, for, with its prosperity, the other constituents of
government would also prosper.
57. JA king should settle in such a fortress, which has an

extensive area^ and is environed by a wide ditch and secured
with gates strengthened with high and massive walls, and
which is sheltered by mighty mountains, forests and deserts.
58. He should have a castle proof against the inclemencies
of the weather, well stuffed with provisions and money,
and having an abundant supply of water. A king without a
castle is unsteady like patches of clouds before a strong
wind.
59. A fort, containing copious water and thickly inters
persed with hillocks and trees and situated in a desert and
* The serving class. The fact of their being numerous in a country

would render labour cheap.
f According to the reading accepted in the note (which Is Murkha &c.)
the translation would be 'foolish and voluptuous.' The commentator goes
on to explain his curious interpretation by asserting that such leaders do
not brother their heads with politics and are not intriguing and capable of
deception. They are contented with their lot and leave the king free to
govern according to his own whim and caprice surely ; the expiation is
very ingenious.
X The author now gives directions which will help a king to select a
suitable site for his castle. These directions, as the reader will see, do
credit even to a military engineer of the highest rank-
§ These mountains and forests and deserts would stand in the way of
an enemy coming to assault the fort. ¥or ghana the commentary gives
Maru.
KAMANDAKIYA NITISARA. 4t
arid soil, has been said to be impregnable, by persons well-

read in the Shdstras and by men proficient in the art of
castle-building*
60. The Achdryyas-\ hold that fortress to be the best
which is sufficiently stored with provisions, water, weapons,

and other implements of war, and is garrisoned by cool-
headed soldiersj and has numerous defences.
61. A country, having communications both by land and
by water§ and furnished with castles affording shelter to the
royal family at the time of a siege, — such a country is
suitable for the habitation for a king who seeks prosperity.

62 — 63. IIA treasury, the collections of which are vast
and disbursements limited, which is far-famed, where adora-
tion is offered to the gods,^ which is full of desirable things,
a sight of which is charming, which is superintended over by
trustworthy people and is enriched with gold, pearls, and
jewels, which redounds to the credit of the forefathers, which
* What the author means is this :—'Inside the fort there should be
natural hillocks and a large nuniber of trees, under the cover of which, the
garrison at the time of a siege would be able to give battle to the assaulting
army. The site of the fort should be in a desert soil, so that the besiegers
would be compelled to give up their attempt put of sheer want of food
and water. The garrison should have abundant supply of provision and
drinking water, so that they would be able to hold out long, while the
ranks of the besiegers would be thinned by famine.
preceptors
f Achdryya lit means a spiritual preceptor, here the
:
of the gods and demons (Vrihaspati and Sukra) are alluded to.
will not rashly venture a battle, for,
I So that in case of a siege, they
by holding out, they are sure to conquer in the long run.
§ The word in the text is explained in the commentary as follows,
'
covered equally with land and water.' We do not find any appro-
priateness of the interpretation and so reject it.
Here begins the description of the treasury, which is also very

II
sound and statesman-like.

% '
Specially' goes on the commentator, '
to Sri and Dhanada.' The
former is the Goddess of prosperity, and the latter the Lord of wealth,
the Plutus of the Grecian mythology.
6
f
has been filled by lawful means, and which can defray any
amount of expenditure, — such a treasury wins the approval
of men of financial acumen.
64. Persons possessing treasures should preserve them
for purposes of piety, for increasing their wealth, for times
of danger and for maintaining their dependents.
65 —67. An army"^ inherited from the forefathers,
throughly obedient and disciplined, firmly united, well-paid,
well-known for bravery and manliness, skilful in handling all
kinds of weapons, commanded by experts in the science of

war, equipped with various implements of war, trained in various
modes of warfare, crowded with legions of warriors, swarming
with elephants and horses purified by the NirdjanaX ceremony,
accustomed to stay abroad and to troubles and distresses, inde-
fatigable in fight, having its ranks filled with never vacil-
lating Kshatriyas,\ such an army has been commended by
persons proficient in the science of Polity.
68. A king should form alliance with a person, illlustri-
ous, well-spoken, benevolent, learned, even-minded, having

numerous partisans, and w^ho would remain constant in faith-
fulness for all future periods. |j
* The author now proceeds to describe the qualifications that make

an army efficient.
f What the author means is which has served his forefathers' &c.
'
X A kind of military and religious ceremony performed, by kings

and generals of armies, in the month of Asmna, (September, October)
before the}' took the field. It was, so to say, a general purification of
the king's Purohita (priest), the ministers and the various component parts
of the army, together with the arms and implements of war, by sacred
i7iantras. Some time Nirdjana rneans only lustration of arms,
§ Advaidha. — Lit. means 'having no sense of distinction,' i.e., who
do not distinguish between life and death. But dvaidha also means
duplicity and a vacillating tendency. Kshatriyas are the ruling and
fighting caste and stand second in the scale of cagtes.
II
The author here gives rules for forming alliances and for selecting
allies. Here also he is very wise and far-seeing. The Ayatikshama in
KAMANDAKIYA NlTISARA.
^3
69. A pure-hearted and high-born ally surely displays

ingenuity and versatility^ when great difiicullies present
themselves.
70. A rnan, who was in friendly relations with iiis ances-
tors, who is steady and unwavering, and who has a deep
insight into his naturef and who is generous and unostenta-
tious, is to be desired as an ally by a kin^.
71. To come out to accord a cordial welcome even from
a distance, to speak agreeable words coveying distinct sense,
and to offer a warm hospitality, these are the three methods
of making friends.
72. The realisation of virtue, wealth and desire, is the

fruit of friendship ; and a prudent person does not form such
a friendship which is barren of these three.
73. The friendship of the pious is like a river, shallow
in the beginning, deep in the middle, widening at each step,
and ever-flowing and never-ceasing.
74. Friends are of four kinds, being separately deriv-
ed from birth, relationship, ancestral obligation^ and protection
from danger.
75. Integrity in money matters, freedom from temptation,
manliness, participation in weal and woe, fidelity, ingenuity,
truthfulness, these are the necessary qualifications for an ally.
76. In short, unswerving devotion to the interests of
his friends is the principal characteristic of a friend. He is
not a friend in whom this quality is not found ; and a man should
not throw himself on the mercy of such a one.
77. Thus, government and its seven constituents have
been explained by us ; its main stay is the treasury and the
the text of this Sioka means, '

the friendship of whom has not the
slightest chance of melting away even in the remotest future.'
* The world in the text lit : translated would be 'squareness'.
t Another interpretation is possible, namely, '

to the liking of his
heart.'
army ; and administered by a skilful minister, it leads to

the eternal consummation of Trivarga.
78. Just as the spiritual Principle combined with matter
pervades this universe, so a king united with his subjects
extends his dominions all over the earth.
79. Thus a king worshipped by his subjects and held in
high honor by them, should protect his own kingdom. By

promoting the welfare of his own kingdom, he speedily
reaches the zenith of prosperity and progress.
80. A king, possessed of loyal subjects and royal quali-
ties, is greatly to be desired."^ In the field of battle he

sweeps his enemies before him like chaff before the wind.f
Thus ends the fourth Section, the description of the essen^
Hal constituents of government, namely, king, ministers-,
kingdom, castle, treasury, army and allies, in the Nitisdra
pf Kdmandaka,
SECTION V.
I. P,
Persons depending on others for their livelihood
should enter into the services of a king who is like the celes-
tial tree Kalpa itself J ; who is ever devoted to his duties ; and
* The commentator gives a different explanation, viz., 'is always

resorted to as a refuge.'
•j- Literally translated the passage would be '
is as formidable an
opponent to his enemies as the strong wind is to the clouds.'
% A tree fabled to be in Indra's paradise. It is supposed to grant

all desires. There is also a creeper of the same name possessing the
same qualities. The idea of comparing a generous person with this tree
or creeper is a very favorite one with Sanskrit poets.
§
KAMANDAKIVA NITISARA.
45
who possesses an ample treasury^ and qualities that attract

his subjects to him.
2. A king, even when deprived of his subjects and sub-

stance, should be resorted to, if only, he possesses good quali-
ties.! For, (if not then, but) after a while, an honourable
living could be secured from him.
3. A wise man
should rather remain inactive like a branch
less trunk, and wither away with oppressive hunger, than seek
a means of maintenance from the worthless.

4. A worthless and unjust monarch carrying his pros-
perity to the very zenith, J meets with destruction even during
his (apparently) sunny days.
5. Having been once admitted into the royal service,
a skilful, § self-possessed and never-veering|| person can
secure the permanence of his ofifice, by being decided in his
judgments.^
6. A person should choose such a living which would
be relished at present and in future ; he should never select
one that would be disliked by the world.
* Here the commentary differs from the text and substitutes another
reading, namely 'Vrittasthayn Vrittisampannam' which we have accep-
ted.
f The royal qualities enumerated in Slokas 15 to 19 in Section IV.

I There is another reading namely Arisampada which means 'the
prosperity of his foes.' In this case the first line would mean, 'an
unjust and worthless king indirectly helps in enhancing the prosperity
of his foes.'
§ For Nipuna the commentary reads Nipunam which would be an

adverb qualifying 'secure.'
[| The commentary explains 'never harbouring the remotest ill-will
against his master.'

^ Lit : translated would be, 'resolving to do everything that human
understanding is capable of.'
I In translating the Sloka we have followed the commentary. But

another meaning seems possible to us which we give below. The reader
IS left free to compare and to judge. " A servant should only execute
those behests of his royal master which would be relished by the people
7. Sesamum seeds, when kept together with Champaca^

flowers, acquire the latter's fragrance; but then the fluid
that is pressed out of tliem cannot be taken. Thus all quali-
ties (good or bad) are contagious.f

8. A stream of tastetulj water, having flown into the
sea, becomes saline and thus undrinkable. For this simple
reason, a wise man should never associate with one of
wicked and impure soul.
9. Even when hard pressed with difficulties, a wise per-

son should betake to none but an honourable living. Through
such a living, he earns respectibility and is not cast out of
this world and the next.§
10. As a man desirous of seeing a mountain should go
to the deep-rooted, majestic, sacred and far-famed Vindhya
hills, inhabited by numberless pious people, so a person, seek-
ing a successful career should employ himself in the services
of a master who is desirable, faithful to the usages, virtuous,
illustrious, praiseworthy and served by other pious people. ||
11. (By strenuous efforts) a persevering person^ gets
at present and in the future ; and he should never do what would be inju-
rious to the interests of the people in general."

* A kind of yellow fragrant flower, (Michelia Champaca).
f In this and in the several following Slokas the author goes on to
describe the influence of company. This Sloka and the next are put
in by way of preamble.
I The text lit : translated would be 'a stream of Ganges water'.
But the Ganges being the most sacred river, her water is typically used
to signify all tasteful water.
§ There seems to be a pun upon the word 7oâ' which means both
regions and persons. If the second signification is accepted, the last
portion of the Sloka would mean '
is not forsaken by his friends.'
II
What when a man has no other
the author wants to impress, is, that
means of livelihood but service, he should select a master who tallies
with this description. For, he thinks, such a wise selection will diminish
the unpalatableness and rigours of servitude.
^ The word in the text means having an accurate memory' but '
;
this signification will be out-of-place here.

;
47
at all those objects that he may desire, even if they be hard

to obtain. Therefore, assiduous endeavour should always
be put forth (in accomplishing an action).
12. A dependent, willing to promote the real service of
his royal master, should qualify himself with learning,humility,
and knowledge of all the arts.*
13 — H- That person is only fit to serve a worthy master

who possesses a noble lineage, learning, proficiency in the
SrutiSyf liberality, good character, prowess and patience
who is blessed with an amiable appearance, and even-minded-
ness, physical might, healthiness, firmness of mind, honesty of
intentions and kindness of disposition ; who is beyond the

reach of malevolence, treacherousness, a spirit of sowing
dissensions, guilefulness, avidity and falseness, and (lastly)
who has cast off obstinacy! and fickleness alike.
15. Ingeniousness, gentleness, constancy, forbearance, §

capacity for enduring pain, cheerfulness, good character,
and fortitude —these are the qualities that are said to or-
nament a dependent.
16. Endowed with all these attributes and observing a
most scrupulous integrity about pecuniary matters, a depen-
dent should, for his own advancement, try to win the con-
fidence of his prosperous royal master.
17. Having obtained an access into the king's court, he
* Arts must be taken to include fine arts as well as mechanical arts ;
no less than sixty-four arts have been enumerated in Sanskrit lexicons.
t Srutis —sruti means what is heard or revealed as distinguished

from Smritis ; Srutis or Vedas are a-panrusheya ' '
works or '
not
human compositions.' They are supposed to have been directly revealed
by the Supreme Being, Brahman.

+ The word in the text may also have this meaning namely,
'
rigidity or stiffness of manners.'
§ The word in the text is Kshanti which is defined as Safyapi sdmar-

ihye apakarin doshasahanam or indulgence towards offenders or ene-
mies in spite of the power of revenging.
48' KAMANDAKIYA NITISARA.
should go there in decent garments,"^ and occupy the

seat allotted to him (by the usher) ; then in proper time, and
with becoming humility, he should pay his homage to his
sovereign lord.
i8. He should ever shun the seats and places of other
courtiers and should avoid crookedness, gaudy garments,
and enviousness he should never discourse with his superiors
;
(in age, rank and knowledge), contradicting them in a dis-
respectful manner.
19. A dependent should avoid prevarication, trickery,
deceitfulness and thievishness. He should do obeisance to
the sons and favorite attendants of his royal master.f
20. He should speak nothing unpalatable to the king's
jesters ;J for then, in the very midst of the assembly, they will
pierce him to the core with their withering sarcasms.
21. Occupying a seat adjacent to (that of) his master,
he should not allow his eyes to wander, but keep them
* For Savesavan the commentary reads Swvesavan which reading

we have accepted.
f 'Then these latter,' goes on the commentator, 'will recommend hirtl
to the good graces of the king.'
I As we have written ISfarntasachiva 'means a jester or more

correctly, an associate of amusements of princes and persons of high rank.
But the reader must not confound him with English 'fools' aud 'buffoons'
whose model-type we find in the 'Ivanhoe' of S. W. Scott. The position
of western buffoons is inferior to that of the oriental Vidusakas. These
latter are recruited from illustrious families and often from amongst the
spiritual caste (Brahmanas). They are exceptionally intelligent
and sound counselors. The^' are the humour-companions as well
as confidential friends of a monarch, (some times of the hero of a play),
who excite mirth by their fantastical motley dresses, their speeches,
gestures, appearances, movements &c., and by allowing themselves to be
the butt of redicule by almost everybody. In spite of all these, they
are held in high honor by the other courtiers and exercise a considerable
amount of influence over the king who regards them as his best an<i
foremost counselors, and who never goes against what they advise.
KAMANDAKIYA NITISARA.' 49
riveted on the countenance of his master, to watch what he

would do.
22. When the king says '
who is there,' the retainer
should respond saying 'here am I at your Majesty's entire
command?'* He should with promptitude give effect to his
lord's behests to the best of his abilities.
23. Hef should avoid (in the presence of his master)

breaking out into roars of laughter, coughing, expectorating,
yawning, stretching his limbs and body,| and making

sounds with his finger tips.§
24. Divining his affectionate master's purposes, in a

manner approved of by others proficient in thought-reading,
he should speak distinctly, when asked to do so, upholding his
master's views.
25. When a dispute or debate arises among the assembly
of courtiersjil the '.dependent, being directed by his royal
master, should cite the opinions of the experts^ regarding
the point at issue, and should ascribe such signification to
the disputed term, about which there can be doubt whatever.
* The text lit : translated would be 'I am here, command me fully.'
f No doubt some of our readers will wonder to find the rules of

etiquette laid down here to be perfectly at one with those recognised in
western society. In nicety and in minuteness of detail they are in no

way inferior or wanting. In the Mahdbhdrata also we find a denounce-
ment of these actions (laughing&rc.,) as breaches of etiquette. C.f. 'They
become so shameless as to indulge in eructations and the like, and
expectorate in the very presence of their master.' Sec. LVI., S. 53.
Rdjadharmdnusasana Parva
X The original word in the text is Gdtrabhanga, which is taken to
signify that peculiar kind of bodily movement which is calculated to
shake off idleness.
§ The word in the text \s Parvdsfota parva mesiWA {\nûrc-]o'\\\is ;
and dsfota means sound. In ordinary English it is termed 'filliping.'

The compound lit translated would be 'the assembly of courtiers,
11
:
which has been enlarged for the king's pleasure.'

*\ Specially used for any expounder of any particular system.
7
t
26. Though thoroughly informed on any point, yet, a

prudent servant should never speak in such a way as to
silence his master. Though eloquent, he should forego self-
gratification on this score.*
27. A dependent should speak of what he knows best as

though he knew very little. But with becoming modesty, he
should display the superiority of his knowledge by his
actions.
28. A dependent, who is truly anxious for the welfare of
his master, should proffer his wholesome advice uncalled-for,
only when the latter deviates from the path of rectitude, or
when any emergency is imminent, | or when a favorable
opportunity for any particular action slips away unnoticed.
29. For the interests of justice, § a retainer should
speak sweet, salutary and truthful words, and he should avoid
telling what is incredible, indecent,|| uncouth and jarring to
the ear.
30. A servant knowing the proper use of time and place,
should, when they are favorable, do good to other people ; he
should also promote his own interests in a skilful manner.
31. He should not (prematurely) divulge those counsels
* In rendering this portion of the text we have followed the com-

mentary, though another interpretation is apparent, namely, 'Even
possessing vast experience, he should not be proud of it.'
f For a similar sentiment campare,

'Pitch thy behaviours low, thy projects high,
So shalt thou humble and magnanimous be.

Sink not in spirit ; who aimeth at the sky
Shoots higher much than he tliat means a tree.'
George Herbert.
X The nature of the emergency has been dePned in the commen-
tary to be 'warlike preparations by an inimical sovereign.'
§ The word in the text may have another import, namely 'to
secure religious merit.'
II
For Asatya or false, the ommentary reads Asabhya or indecent.
KAMANDAKIVA NITISARA. jl
and measures* of his master that ought to be kept secret.

Even in his mind, he should never harbour the remotest
thought of his master's dethronement and death.
32. He should shun the company and close association
of women, of those sinful wretches who lustfully gaze at
them, of the emissaries of a hostile monarch, of those who

had been turned out by his master; he should have no
interest to serve with these in common,
33. He should never try to imitate his soverei(yn jorfi in
his habits and habiiimentsf ; a wise servant should never
endeavour to emulate his royal master, even if he mi'dit be
gifted with royal qualities.
34. A servant, understanding signs and experssions of the

face and capable of achieving acts accomplished by experts,
should interpret the internal sentiments, sympathy or anti-
pathy (towards himself), of his master, with the assistance of
external gestures, appfârances and signs.
35. A master, when satisfied with his servant, rejoices

at his sight, accepts his advices gladly, offers him a seat near
his own and enquires after his health and welfare. J
36. Then the master does not fear to accompany his
servant to sequestered places and to entrust him with secret

commissions. Then he attentively listens to conversations
relating to his servant or cariied on by the latter.
37. The iTiaster then feels proud when his servant is
praised by others, and congratulates him on his good fortune.

The master remembers him (dependent) in the course of any
* The commentary explains the '

measures' to be Avichara &c,
for wliich vide supra, Sec I. Sloka 4tli note.
t The reading in the text is

'
Vesabhdsa ' which we have changed in
to 'Vesabhum.' The original reading lit: rendered would mean 'ilic dress
and manner of speaking.'
X In this and in the following Slokas, the author goes on to
describe the behaviour, a servant is to expect, in the hands of his master,
first, when he is pleased, and ne.vt when he is displeased with him.

§
conversation'^ and begins, out of delight, to expatiate on the

latter 's good quahties.
38. Then the master tolerates the unpalatable languagef
uttered by his servant and puts up with the censure passed
by him. J The former then acts up to the latter's advices
and highly prizes his counsel.
39. On the other hand, when a master is dis-satisfled
with his servant, he treats him with indifference, even if the

latter may have rendered many precious services to him. Acts
done by his servant, he ascribes to the agency of others.
40. Then the master incites the rivals of his servant and
neglects him when he is afflicted by his enemies. When
there is an act to be done by his servant, the master
encourages the latter's hopes, but when it is accomplished,
he never fulfils them.||
41. Whatever language, (apparently) sweet, the master

miaht address to his servant, would be verv cruel in its
import; the former smells abuse even in the encomiums the

latter offers to him,
42. The master shows himself to be out of temper even

when in reality he is not so.^ When he is pleased with
* The commentator explains '

when others speak favourably of his
servant.'
f In the text the word /la^/zya is evidently a misprint for Apathya.

Accepting the latter reading the commentary gives this meaning, vis
'advocates his servant's views even if they be harmful.' But we do not
see any reason for twisting this meaning out of the original line, speci-
ally as in the next line the author lays down a similar assertion.
Apathya of course means 'unwholesome '; but if we are to accept this
meaning, we are syre to be involved in a needless tautology, which it is
the duty of every annotator to avoid.
I Another
meaning is possible, 'overlooks the blame that he (de-
pendent) may lay on his shoulders.'
§ Supply 'to deprive him of his due rewards.'
II
Lit : translated '
acts otherwise.'
^ So that the dependent may not approach and solicit any favour
from him.
53
his servant, lie does not grant him any reward* Then the
master sometimes begins to speak suddenly! and moves
towards and casts petrifying glances on him.
his servant^
43. The master speaks words that cut his servant to the
quick,§ and then he breaks out into a derisive laugh.
||
He saddles his servant with false accusations! and for no

reason whatever deprives the latter of his m.eans of subsis-
tence.
44. The master then contradicts the words which have

been very rightly remarked
sometimes, by his servant;
suddenly wearing a disagreeable look, he unseasonably halts
in the very midst of his speech.**
45. If entreated for a favor when lying on bed.tf the

master simulates sleep ; and even if awakened by the servants
solicitations, JJ he still behaves like one in a dream.
46. These are the characteristics of a pleased and dis-
pleased master respectively. A servant should e.-irn his
* For his satisfaction is not genuine.
f And thus cuts his servant short. The commentary substitutes

Bhavati for Vadati.
% So that, before his servant can clear out of his path, he may
havj a plea for insulting him saying 'why do you obstruct my way, take
your detested carcass away.'
§ The annotator here very rightly suggests ^/aywa for Mantra, but
gives a different meaning to the former, namely 'demerit ;' the rendering
then would be '

speaks hinting at his servant's demerits.'
|]
A different reading is suggested viz "Gundii na Valiumnnya-
ê" or 'does not appreciate his merits'. The annotator further explains
himself saying 'the master does not relish the jokes cut by his servant
and in lieu of laughing, he wears a morose face over them.'
! Supply to hide his own faults.'
'
** With a view to wound the feelings of his servant.
the servant, for secur-

ft The commentator thus explains 'even if ;
ing a certain favor, attends his master on his bed and there shampoos
and chafes and rubs the latter's legs and arms, still the latter will nut be
propitiated and to baffle his man he will imitate sleep.
through the strength
X% Balaina means
'
by virtue of ' ' of.'
J
Jiving from a master who is pleased with him, and forego

the one from a displeased lord.
47. A servant should never forsake liis master in
times of danger, even if the latter be very worthless. There

is none more praise-worthy than that dependent who stands
firm by his master during an emergency.*
48. Firmness and such other qualities of servants are

not brought into relief when their masters enjoy peace and
tranquility. But when danger presents itself, the names of
these very dutiful dependents are associated with the greatest

glory.t
49. The act of doing good to the great is an act which
the doer may feel proud of, and which he may very well
rejoice at ; even though it may he a very insignificant act,
it will in proper time bear splendid blessings for him.
50. The commendable duty of a man's friends, relatives

and dependents is to dissuade him from acts contrary to the
Shastras and to persuade him to those conforming to them.
51. Dependents who surround a monarch should try to
open his eyes to the evils of inebriety, incontinence and

gambling, by means of apologues and moral tales. § But if
* Apart from other considerations, the advisability of this principle,
even from interest's point of view, is quite evident. For surely no master
can overlook all the good services rendered by his servant durinor an
emergency ; and for the sake of gratitude, which finds a place even in
the sternest heart, he is sure to reward, if not adequately, to some extent,

the labours of his faithful dependent.
f What the author means is this : — In times of peace, courage

firmness and other similar qualities of a servant have no scope for action ;
but when a war breaks out or any other emergency arises, these quali-
ties stand in good stead to their possessor as well as to his master ; they
also invest the former with renown and make his name a proverb among
his brother-servants.
X The author now winds up his discourse relating to the duties of

servants, aft3r which he proposes to define the duties of masters.
§ Lit : translated would be, 'the evils of drink, of close association

with women, and of dice.'
f
KAMANDAKrVA NITrSARA. 53
in spite of tlieir endeavours, the king becomes addicted to

any of these vices, (to reclaim him) they should have re-
course to ndlika*' and other such expedients.
52. Those foolish retainers who neglect a king falling
into evil ways, run into ruin even with their royal master.
53. Out of regard for their royal master, the retainers

should address him saying 'Victory unto thee/ 'Command
thy servant' '
Long live the emperor/ '
My lord,' and evei>
' My Divinity.' Awaiting their sovereign's commands, the
dependents should dance attendance upon his pleasure.
54. (Unhesitating) compliance vvitli the desires of their

masters is the foremost duty of all dependents. Even
monstersj become graceful§ on those servants of theirs who
always gratify their humours.
55. What is difficult of being iFtained by high-
souled person endued with intelligence, even-mindedness, and
energy ?|| In this earth, what man is ever unfriendly to
those people who are sweet -spoken and ever ready to per-
form the pleasures of others?
* Neither Nadikd or Ndlika (the reading of the eommentary) has

been explained by any lexicographer. But the commentator explains
himself by saying that Ndlika &c are same with 'Saman &c.' The latter
are means of success against an enemy. There are four of ihemi, namely,
(a) Sdman conciliation or negotiation, {b) Dana gift or bribery (c) Bhcda
sowing dissensions {d) Danda punishments or open attack. Some
authorities add three more, namely, (e) Mdjyd or deceit (/) Upekslia
trick or neglect {g) Indrajdla magic and conjuring. We do not
know whether the author advices the dependants to employ these
remedies against their royal master going astray. It may be that there
is something amiss in the reading.
f 'Share his defeat with him' would be more literal.
% Are here intended to tipify the crudest and most heartless and
exacting masters.
§ Lit : translated would be '
are won over by.'
II
Lest people take exception, to what he had said m the Fast
portion of the previous Sloka, saying how can a man

' possibly know the
desire of his master/ the author puts in 'What is &c.'

H f
56 MARKANDEYA PURANAM.
^6. Even the mother of one idle, unambitious, illiterate
and worthless, turns her face away from him when she has
to give him something by way of assistance^'
57. The flourishing prosperity of their royal master is
throughly participated in, by those retainers who are brave

learned and studious in serving him.
58. The injunction of the elders is that a retainer, though
regarded with disfavour by his royal master, should still offer
wholesome advice to hiiri. He that carries out this injunction
is sure to ingratiate himslf with his sovereign.

59. Jin this earth, like the rain-cloud Parjanya\, a king
should be the source of subsistence to all creatures; wdien he
is not so, he is forsaken by his people just as a withered tree is
forsaken by the birds.

60. High lineage, virtuous conduct and heroism, these
are not taken into consideration from a servant's point of
view. People become attached to a liberal and charitable
person in spite of his being of vile character and low extrac-
tion.^
* Turning of the face signifies contempt and displeasure ; what the

author means, is, '
to an idle illiterate and worthless person even his
mother denies the hand of help.'
f This and the previous Sloka are not to be found in some texts.
As we have said before, the author, from this Sloka, begins to
:|:
describe the duties of a master.

.
§ Parjanya — is the chief of that clan of clouds that by pouring their
contents promote the cultivation of this earth. As cultivation greatly
depends upon showers of rain, Parjanya therefore has been recog-
nised to supply food for all created beings. C. f. " Anndt bhavanti
bhutdni, Prajanydt annasainbhava."
II
Another reading is given for the last portion viz., '
Siiskam
saras ibdtndajd' or '
just as dried-up lakes are forsaken by water-fowls.'
We see no reason for this alteration.
^ What the author wants to insinuate is, '

bravery &c. are thrown
away in a monarch who is niggardly and close-fisted.
57
61. Lakshmi* is the highest of connectionsf and there is

none more illustrious than her. Men resort to the king who
possesses a solvent exchequer and an efficient army.
62. Only the prosperous and the exalted receive homage
from men having ends to serve. J Like to his enemies,
what man ever pays his homage to one fallen.
This world of living beings, ever struggling to obtain
63.
a means for maintenance, betakes to him who is in the full
blaze of his prosperity.§ Even a calf forsakes its dam, when
her lactation becomes scarce and she cannot give it adequate
sustenance.
64. After the lapse of short periods, || a monarch should
endow his servants looking up to him for support^ with
remunerations proportionate to the measure of their services.
65. A
monarch should never abolish any endowment
with respect to any person, place or time for, by such aboli- ;
tion of endowments, a king brings disgrace upon himself.

66. A monarch should never waste his riches on un-
deserving persons, as such an act has been denounced by the
wise. For, what else comes out of such showering of wealth
on the unworthy, but the exhaustion of the exchequer.
* Lakshmi — is the tutelary goddess of prospei ity, good fortune

and beauty.
f Anvaya —has diverse significations, besides what we have
given ; for instance it may mean, '
retinue ' '
drift or tenor '
'gramma-
tical order,' &c. So, the first line can have another meaning, ifwe take
Anvaya to mean '
retinue.' As it is, we shall explain clearly the mean-
ing we have accepted. When a man is blessed with prosperity, and good
fortune, no one ever thinks of the family ire comes from, but takes it for
granted that he is high-born. Such is the magic of wealth !
% Another meaning is possible viz., '

seeking employment.'
§ But the commentator gives, 'who is conspicuous for his muni-

ficence,'
II
These we take to be the periods of probation.
51 For 'Anujivindm' the commenator gives Aniivartindm, w hich

means 'those who gratify his humour or perform his pleasures ;' this
makes slight difference.

iff(
8
^T- A high-souled monarch should select* those men

to be the recepients of his favour, about whose high-birth,
proficiency in the three divisions of learning, knowledge of

the Shdstras, bravery, good behaviour, anticedents, agef
and circumstances, he had thoroughly enlightened himself.
68. A sovereign should never contemn high-born, wise,
and right-behaved persons ; because, for the sake of their
honor, these men forsake or even kill him that slights them.
6g. A monarch should promote those dependents of his,
who are of mediocre or low origin| if only they are endued

with sterling qualities. For, attaining greatness, these men,
(out of gratitude), try hard to enhance the prosperity of their
(beneficient) royal master.
70. A monarch should never promote the high-born

equally with the low-born. § A judicious monarch, though
he may be weak, is resorted to as a refuge.
71. In this blind world|| of ours, the wise do not remain
there where a precious gem is regarded in the same light
with a piece of crystal.

72. That king is praise-worthy and lives a long life and
is attended with prosperity, under whose fostering care his
pious dependents thrive as under the balmy shade of the
* For Adriaita (appreciate) of the text the commentary gives

Svadriaita, which latter we have translated.
)- The word in text is Vayas which may mean any age or period
of life. But the annotator takes it to mean youth, which we do not
accept ; he would have been more consistent had he suggested Vayas to
mean old age.
X Another interpretation is put forth, viz., 'those occupying middle

and lower grades in the royal service.' The reader is free to judge for
himself.
§ The commentator reads Samvardhayait for Vardhayait and

—
thus explains himgelf 'should never bring together, by appointment.'
[I
Blind or indiscriminate regarding the recognition of merit and
demerit.
f
5g
Kalpa-tree* itself. Prosperity is truly fruiilul when it is

enjoyed by the pious.
73. What availctli the ever-flourishing prosperity of the
monarchs on whom fortune smiles, if it is not enjoyed by
their friends and relatives to the full satisfaction of their hearts.
74. A monarch should appoint his kinsmen of tested

fidelity to look after all the different sources of his income.^
Through their assistance he should collect taxes from his

subjects, like the lustrous orb drawing moisture up through
its rays.
75. A monarch should employ those men to be the

general superintendents of all his business, who have both
theoretical and practical knowledge of all works, whose
honesty has been put to the test, who have under them
copyists,§ composers and other useful hands, and who are
greatly energetic.
76. Whoever is specially proficient in anything should

be entrusted to do that thing only, just as a particular sense
is employed to perceive its special objects among other
inumerable sense-objects.
77. A monarch should take special care for his store-
housejl for life depends solely on it. He should not extra-
vagantly spend its contents and should personally inspect it.
* Vide Supra note to Sloka I.
•f
For Satyani Vogafald the commentary reads Satsamvogafald,
making a slight difference in import.
X The original Sloka, if taken as it is, can give a reasonable mean-

ing, but that does not suit the context. So here we agree with the
commentator and accept his emendations. For Apadvaresu he reads
Ayadvaresii and for Tevya he reads Taistn. We give below the
translation of the original Sloka. 'A king should examine the fidelity
of his friends at times of emergency; and he should draw money

from them as imperceptibly as the sun dra-vs water up with its rays.'
§ For Snjnanasammatan the commentator reads Sttjiiana
samgatan ; the translation, we have given, tallies with the emendation.
Ij
Store-house includes both treasury and granary.
6o KAMANDAKIYA NITISARA.
78 — 79. Agriculture, communications to facilitate com-

mercial traffic, entrenchment of strong-holds for soldiers \n
the capital,* construction of dams and bridges across rivers,
erection of enclosures for elephants,t working of mines,

and quarries, felling and selling of timber, J and the peopling
of uninhabited tracts — these eight-fold sources of revenue
a sovereign should ever enhance ; his officers, § looking up
to him for livelihood, should also do so, for maintaining them-
selves.
80. A weak monarch|| should never hamper his subjects
in the profession which they might choose, but should en-

courage them therein ; and specially he should patronize the
trading class.
81. Just as an expert farmer intent on reaping a rich
harvest secures his field of crop by paling it with thorny
* It may at first seem curious as to how fortifications for
soldiers can be a probable source of income. But we should bear in
mind that when merchants and traders are aware that a country is well-
protected, they bring unhesitatingly all their merchandise to sell in the

markets, and thus unconsciously add an impetus to the commerce of the
land, the improvement of which is no doubt the cardinal source of income.
f The same observations we have made regarding forfications for
soldiers being the source of income, apply here also.
J The commentary reads Vandddnam for Dhandddnam of the

text the latter means the
; collection of money but it is superfluous
' '
;
to say that collection of'

money is a source of income,' therefore ' '
we accept the emendation. The commentary further explains the reading

it gives, in the way in which we have translated but one thing suggests ;
itself to us it is this; the commentary paraphrases Vana by Sdraddru

;
i.e., timber but if the words of this latter compound be inverted, then it
;
will be Ddrusdra and will mean sandal-wood, in which the Indian forests
abound and which is very precious. The reader may judge for himself.
§ For Karanddhikai of the text the commentary supplies Karand-
dhipais which is more sense-conveying.
II
The word in the text corresponding to our 'weak' is Ksheena ;
weak in matters of finance ; this condition may induce him to levy

heavier taxes and thus he may obstruct the progress of his kingdom.
J t
KAMANDAKIYA NITISARA. 6l
plants, and protects it by freely using tlie cudgel against

thieves and beasts that come to destroy it, so should a monarch
by tlie infliction of meet chastisements protect his own king-
dom against thieves, depredators, enemies and Foresters. Thus
protected, it truly becomes an object of his enjoyment.*
82. The royal officers, the thieves, the enemies of the
land, the king's favourites, and the covetuousness of the
monarch himself — these are the five sources of apprehension
to the subjects.
83. Removing these five-fold source of fear, a monarch,

vi'ith a view to increase his Trivarga, should in proper season
ingather tributes (in the shape of money and crops) from his
subjects.
84. Just as cows are at one time to be tended and

nourished and at other times to be milked, so are the subjects
to be helped one time with provisions and money and at
at
other times to levied taxes upon. A florist both tends and

sprinkles water on his plants and culls flowers from them.§
85. A monarch should bleed freely his subordinates

swelling with unlawful wealth, like a surgeon bleeding a
swelling abscess. Thus stripped of their unlawful gains, tliey
stand by their sovereign like men standing by fire.|| .
* For the sake of lucidity we have been a little free in our render-
ing of the last portion of the Sloka which is very terse in the original.
f This speaks volumes for the political insight of the author.
X This Sloka bristles with errors and obscurities, and but for the
commentary it would have been impossible for us to render it. The

commentary substitutes (i) Ityaitad for apyaitad, (2) Apohya for
Apohyam iz) Nripatiôr NripateawAi^ falam iox dhanam. We can do

without the first and last of these emendatious but the rest we can not
reject.
\ We are here free for lucidity's sake.
II
The last portion of the Sloka has been thus explained by the
annotator. Just as people though afraid of keeping in the vicinity of
fire can not help handling it for dressing their dishes, so these men
though afraid of living near the king can not help doing so for fear of
t —
86. Those foolish and wicked wretches who injure their

sovereign in the least, are burnt like insects on the flame of
lamps.
87. A monarch should ever endeavour to increase his
treasures superintended over by trustworthy persons of finan-
cial abilities.* He should in proper time spend them for
the realisation of Trivarga.
88. The waning condition of a monarch who drains his
treasury for religious purposes is commendable, like that of
the autumnal moon whose digits are drank off by the

celestials.
8g. The one essential injunction laid down in Vrthas-

pati's work on Polity is " Be suspicious '.
\ The measure
of this suspicion should be such as not to hinder in any way
the work of administration.
being punished for desertion. The commentary reads Asakta for
Amukta
87. For the first line of the text the commentary reads :
Aptai samvardhayait Kosam, sada tajnaiyadhisttitam.

88. The last portion of the Sloka is based on the tradition which
explains the decrease in the digits of the moon during the dark half of
a month, by saying that the gods suck them in. We give below the trans
Sation of the Slokas that define which god sucks which digit.
' The first digit is drunk by the god of Fire, the second by the Sun,
the third by the Visvadevas, the fourth by the sovereign of the waters,
and the fifth by the Vasalkara. Indra drinks the sixth digit, the celes-
tial sages the seventh, and the Unborn Divinity sucks the eighth
digit. The ninth digit of the moon in the dark half of a month is sucked
in by Yama or the god of Death, the tenth by the Wind god and the
eleventh by Uma ; the Pitris drink the twelfth in equal portions ; the
thirteenth is sucked by Kuvera, the celestial Treasurer, the fourteenth by
Pasupati and the fifteenth by Prajapati.'
89. For Shastrdrthanischaya (the true signification of his work) the
commentary reads Shdstrasya Nirnnya (the cheese of this teachings)
which latter we accept. What Vyihaspati enjoins seems to be that
monarchy should never implictly trust any body about them.
|
90. A king should create confidence in those who have
no trust in him; he should not place unusual confidence on

those who are already in his confidence. He on whom the
monarch puts his faith becomes the favorite of fortune*
91. Because human heart is always susceptible of change
with the success achieved in any action, therefore a man
should look upon such success as indifferently as a Voî with
a sedate understanding does regard the concerns of this earth.
92. The glory of that monarch blazes for a long time,
whose dependents are fully obedient and satisfied ; to whom
the subjects are attached for his melliflous speech and ami-
able character, and who prudently entrusts his nearest and
dearest kinsmen with the task of governing his kingdom.
Thus ends the fifth Section, the duties of master and ser-
vant , in the Nitisdra of Knmandaka.
-:o:
SECTION VI.
. P,ERFECTLY familiar with the popular customs and with

the contents of the Vedas, and assisted by skilfulf depen
dents, a monarch should, with close application, direct his
thoughts to the administration of his inner and outer states.
* There is a supplement to this Sloka the translation of which we

subjoin — ' ThejGoddess of good luck ever attends him and follows him hke
hisown shadow, who is never tired of striving, who is aided by the wise
and who is endued with native intelligence.'
f The commentary explains the word thus, 'who are hke the king
himself, acquainted with the customs and the contents of the Vedas.'
X The 'inner and outer states' of a sovereign at first would respectively

seem to mean, 'his dominions which have been bequeathed to him by
g
- be his own body

and l.i,
said to
2 His inner state is
In conse-
the territory over which he rules.
„„ter state is
between
of mutual support obtanung
nuence. of the relation
each o her^
to be identical with
hese, they are considered regal
all the other constituents of
, The i-rowth of
there ore
dominions of a sovereign
pow' depends upon the
;
r
administrate
all his endeavours,
he should acqu.re and
with
his
win the good-will of
'T ^monarch, who
subtcts* should carefully
cherish "- '^"^5' '''\
desires to
"'
protect! his subjects an his body be-

.
'
"f
is to
dut t of a i<ing
duty.
in fulfilling th.s
ds (directly) instrumental
for the purposes
o
inflict tortures
. Monarchs can
to death^§
put impious wretches
a different
author explains himseU
in
."cefu, .0
. meaning is possible, ^^y'l^^S^l'^^
namely seekmg to g
An other
which reading we adopt. suggests

commeniary sugs^
^^^n^pntarv Sam-
.' rtf
ol tVip
tne fpxt the
texi
+ For 'Samsaranam
signlfical,on
„WM„a» which tatter yields a good ^^^
For the saUe ot
'-idi.y "e ^^
5
translation of the ^^^ ^l,,,^,„, o, the
.irictly literal
can comm,.
f^^^^flj' ê have rendered ftm.^
earth, liUo the sages, ^-'^^^^^^ ,,„, derived
into
from the root

harm, the
M»s
sanskr.t wo d s very
(to mjure l.fe), ithas noJ pp P
.^^^ ,,^^,„, in
.^^
includes a„ '!=; "'
English, for it
Î'^'l ,Jhor means
"^--^^-^^^f
death, slaughter ^'^
persecution,
torture, ^slred
'»="^""'' to be attended
universally
is this :-»«« or doing harm ,s
^j ârm
circumstances
but there are when a
.ithsin ;
^^^^ .n
not attended w,th
^"^J'l^Z.
for ns
can be justified, and is ^^^^^^^
Uing punishes a ihief or
a murderer, "^^
=,^ ,„„,,„nca - ^
animal. These acts of ''-«-= ptinciple, from a
'^^.'"'^'^''rf,,,
The ethics ol F
of the ends of virtue and justice.
unimpeachble.
worldly point of view,.is
6. Anxiouf5 for preserving justice, and increasing his

wealth by lawful means, a ruler of earth should visit those of
his subjects with chatisement, who would venture to stanch in
kis way (of government).
7. That is said to be justice, the administration of which
is upheld by venerable people proficient in the codes of law,
and that injustice, the execution of which is denounced by
them.
8. Thus knowing what is just and what is unjust, and abi-
ding by the decrees of the pious, a monarch should cherish
his subjects and should extirpate his adversaries *
9. Those sinful favorites of a monarch, who separately or
in a body smite against the regal power, are regarded as
culpable.
10. A monarch, after having sufficiently accusedt the
wicked persons who have incurred public displeasure, should
do away with them without the least delay, by underhand
measures.^
*. Lit : traslated paripanthin would be 'standing in the way' hence

it has come to mean an antagonist. The commentator gives this meaning,
vi^, those who persecute the subjects. Punini the great grammarian
says that the use of this word is only admissible in the Vedas, but as
a matter fact the word has been freely introduced in their compositions
fey Sanskrit writers. May not the use of this word go to prove the anti-
quity of this treatise ?
The reading given in the text is vicious, for it involves a needless

f
tautology. Therefore we accept the reading given the commentary which
IS* Pradusya cha Prakdmam hi.'
Such as assassination, poisoning &c. What the author advises seems

X
to be this :
—
A king, when he finds that any one among his officers has
incurred public displeasure, should try to do away with him but he ;
should not use open violence which may have other pernicious results.
He must devise some means to saddle the offender with a serious
charge ; then he should have recourse to secret measures in order to

remove the offender from his path. In the next two Slokas the
author suggests a means by which a king may do away wiUi the
offender.
11. The king should invite the offender to meet him in a

deserted and secret chamber ; when the person would enter
the appointed chamber, several who had previously
menials
been instructed and gathered together by the king* should
enter after him, with arms hidden about them.
12. Then the royal door-keepers, would seem to suspect
these trusty servants who had now entered the room, and
would at once begin to search their persons. There-after
those armed men would openly declare that they had been
employed (by the offender to slay the king).t
13. Thus imputing criminality to the offenders, a king
should, for the amelioration of his subjects and for pie ising
them, J weed out the thorns of his government.

14. As a delicate seed-shoot, nourished and cared for, in
due time, yields ample harvest, so also do the subjects of a

king.
15. Inflicting punishments heavier than the offences, a
king terrifies his subjects, whilst dealing out lighter ones, he
is held in contempt by them. Therefore a monarch should
impartially mete out chastisements proportionate to the
offences.
Thus ends the sixth Section, the weeding out of the thorns
of government, in the Nitisara of Kdmandaka.
* For Asajnttds of the text the commentator gives Asanjndta which

latter reading we have accepted.
f As we have said in the introduction, the author was a disciple of
the celebrated Chanakya whose whole life was devoted to one eternal
round of stratagems ; hence it is not to be wondered at, that the author
should retain some tortuosity of policy which he had inherited from his
preceptor.
X What the author means is this : —The people, when well -cared for
and cherished by their sovereign, try with all their heart to bring about
the prosperity of the latter.
—
SECTION VII.
!. r OR his own safety and for the safety of his subjects,

a king should keep his sons under proper control ; for, when
left to themselves, these latter might kill him, yielding to an
ardent longing for the enjoyment of wealth.
2. Princes, intoxicated with pride and having none to
restrain them, are like elephants maddened with shedding*
ichor and having none to use the goadf on them.| Labour-
* Here is what Professor Wilson says regarding the fragrant juice

exuding from the temples of elephants: "It is rather extraordinary
that this juice which exudes from the temples of the elephant, especially
in the season of rut, should have been unnoticed by writers on Natural

History. I have not found any mention of it in the works of Buffon
nor in the more recent publications of Shaw ; neither do any other writer
on this subject seems to have observed it. The author of the 'Wild
Sports of the East' states that on each side of the elephant's temples
there is an aperture about the size of a pin's head, whence an ichor
exudes ; but he does not appear to have been aware of its nature."
In the lexicon of Amara this juice is termed Mada and Ddnam, and the
elephant, while it flows, is distinguished by the names 'Pravinna Garjjito

Malta.' When the animal is out of rut or after the juice has ceased
to exude he is then called Udhantta or Nirmada. The exudation
and fragrance of this fluid is frequently alluded to in Sanskrit poetry.
The scent of the juice is commonly compared to the odor of the sweetest
flowers and is supposed ô deceive and attract bees. c. f. Sloka
45 Sec I.
t Ankusa as applied to elephants

means the iron-hook used by
elephant-drivers to keep these animals under control when they become
unmanageable these hooks are technically called goads.
;
+ The adjectives, contained in the first part of the Sloka, are appli-
both princes and elephants, each of them having Uvo

cable to
meanings.
6S KAMANDAKIYA NITISARA.
Ing under a strong conceit that they are rightfully entitled
to the royalty,* they can kill their royal sire or their brother.f
3. A kingdom, which, princes inflamed with arrogance

aspire after, is defended with great difficulty, like preyj
scented by a tiger.
4. When held under control, these princes, if they find

any the slightest weakness in him that exercises authority
over thefn, are sure to slay this latter, like lion-cubs slaying
their keepers at any the slightest inadvertence.
5. A monarch should, through the agency of his faithful
servants, coach his sons in lessons of humility. § A

dynasty, of which the princes are immodest, speedily meets
with its falls.
6. A son of his loins, graced with good manners, should

be crowned by the king as the heir-apparent to the
throne ^ and a prince, transgressing the limits of decent be-
haviour, should, like a vicious elephant, be tethered to inferior
pleasures. II
7. Princes of the blood do not deserve disownment,

even when they are hopelessly corrupt ; for, when in distress,
resorting to a monarch hostile to their royal sire, they can

assassinate the latter.
8. A king should cause difficulties to a prince inordi-
* The words in the text is Avimaninas, in rendering which

\ve have followed the explanation embodied in the notes.
I The conimetttat-y explains '

that brother only who is the heirâppar-
feht to the throne or the cto\Vn-|)ririce as he is called.'
X Lit : translated the word in the text would be 'flesh.*
§ The commentator here very aptly points out that there are two
kiilds of modesty, one that is born with the man, and the other the
tesult of culture ; both these kinds are indespensable for a prince.
II
'For then' says the eominentator, '
engrossed in low, carnal enjoy-«
tHents, he will have no leisure to hatch any conspiracy against his royal
father*'
|
KAMANDAkfVA NlTlSARA. 69
hately addicted to any vyasana^ by encouraging him in tliat

^yaSana\-\ he should so torment the prince, so that the
latter might be speedily transported to the aide of his fore-
fathers.
g. A monarchi^ should always be very careful regarding

his conveyances, beds, seats, drinks, eatables, garments, and
ornaments and in every thing else.|| He should shun these,
even if the slightest suspicion of their being poisoned is
present.
10. Having bathed in waters capable of counteracting
the (baneful) effects of poison, 1 and having decorated his
person wMth antidotary gems,-^ a king should take thoroughly-
* The lexicographer Arnara gives the following significations of

Vyasana (i) calamity or disaster, (2) fail or defeat (3) and vicious
habits engendered by lust and anger, c. f.
'
Vyasanam vipadi Vranse
dosk Kamajakopaje.^ The last-mentioned meaning is applicable here.
The vices of lust have been said to be ten and the vices of anger, eight
in number. (For a full explanation of the term vide Introduction.)
f Another meaning seems possible, which through the agency

'
is,
of his boon-companions.' The commentator is silent on the point.

% This Sloka, of course, suggests the measure, which is to be
resorted to, at the very last, when all others have failed, for the correction
of an incorrigible prince. It is better, in the opinion of the author, that a
vicious prince should die than live to add to the anxieties of his royal
father.
§ Having finished his advices regarding the training up of
princes, the author now begins his somewhat tedious discourse about
the nature of poisons and their effects on various objects and things, as
also about the expedients which are calculated to guard a monarch from
being administered poison to.
The commentary explains, '

even in his intercourse with respect-
II
able ladies.'
At the time when the author wrote it was believed, that water
^
guarded and preserved with the flowers and stems of the white Pnskara
{Neliimbium speciosum) could nullify the eiTects of poison. We

do not know whether mordern Botany ascribes any such virtue to the
above-named plant or not.
$ This gem is said to possess antidotary virtues and is fabled to

§
)0 KAMANDAKIYA NITISARA.
examined food, being surrounded by physicians well-read in

the science of Toxicology.*
II. Vringa-raja-\ Suka and SharikaX these birds
emit distressful notes, being greatly terrified at the sight of
a venomous serpent.
have been vomitted forth by Gadura, the great winged enemy of the
serpent species, on whom even the virulent venom of the snakes can
produce no injurious effect. Even in these days, snake-charmers are
found to apply a kind of black stone on that part of their body where the
deadly reptile they dangle may happen to drive its fangs. This stone is
popularly known as the visa patliara or the poison-stone ; it is believed

that the stone has power to extract all poison that the system may absorb.
We can not vouch for the identity of the visa pdthara with the antido-
tary gem of the author's days ; nor can we assert that really the stone
has any property for counteracting the effects of poison. For further
enlightening our readers on the point, we quote below an ancient Sloka
and subjoin its translation :
'
Rachito Gadurodgara maniryasya vibhusanam,
'
Sthdvaram jangajnam tasya visam nirvisatam vrajet.'
For him, who has adorned his person with the gem vomitted forth by
Gadura, all sorts of poisons, either mobile or immobile, are turned into no
poison i.e., loose their baneful power. Probably this poison-stone has
some affinity with the bezoar (vide infra note to Sloka 14th).
—
* Jdngidd means poison, the word is very rarely used jdnguld- ;
vit is a dealer in antidotes. The use of this compound goes far to

establish the antiquity of this book.
the shrike termed malabat
f A sort of bird, apparently a variety of
— Lanius Malabaricus.
+ Suka (Parrot) and Sharikd {graciila religisoa) are represented in
all Hindu tales as the male and the female, both gifted with human
speech ; they are constantly introduced, the one exposing the defects of
the fair sexand the other inveighing against the faults of the male sex.
The fancy of maintaining these pets seems to have been equally pre-
valent in the East and the West. As to the fact of their crying out
at the sight of a serpent, to which the author alludes, we are not in a
position to enlighten our readers.
§ The text of this part of the Sloka is surely vicious. The one
difficulty, one has to face in rendering works of this nature, is to detect
§
KAMANDAKIYA NITISARA. 7I
!2. At the sight of poison, the eyes of the chokara*

lose their natural hue, the chrouncha\ is visibly intoxi-
cated, and the kokila,X becoming mad, pays his debt of
nature.
13. Always at the sight of poison, a feeling of hinguor
takes possession of creatures. Examining, through one of these
methods, his eatables, a king should put them into his mouth.
14. Snakes cannot exist where the droppings of the
peacocky and the Prisata\ are kept. Therefore a king
the errors that have crept into them substituted by

;
the last portion, if
'envenomed eatables will convey a meaning appropriate to the text.

'
* Chakora (Perdix rufa) is a crimson-eyed bird that is fabled to

live in the air and never to descend on earth. It is said that the bird
sustains itself on moon-beams, and so has virtually to starve during the
greater portion of the dark-half of a month. Some authorities identify
it with the Greek partridge. But the chakora resembles the bird of
paradise still more closely which latter are described to be the inhabi-
tants of the air, only living on the dew of heaven and never resting on
earth.
f Crouncha —This bird belongs to the genus of aquatic fowls with

cloven feet. It is said to be thesame with the heron or the curlew
(Ardea jaculator) ; the Crouncha is well known among Sanskrit writers
for its connubial affections.
% Kokila (Cuculus Indic7is) is the Indian cuckoo. As in the West, so
also in the East, the rich melody of the note of this bird harbingers the
arrival of the Spring.
§ Regarding the changes, which, the author says, all these birds
undergo at the sight of poison, we can not enlighten our readers.
II
The idea that the faeces of peacocks can drive away snakes has
probably originated out of the belief so much current in the East, that the
peacocks devour serpents. Naturalists, at least Buffon, do not make

mention of any such phenomenon. Here is what he says regarding the
food of the peacocks. '
The peacock lives on corn, but its favorite food is
barley. However it does not reject insects and tender plants, and so
capricious are its appetites that it is not easily restrained from the most
unaccountable depredations on the dwelling, the firm, or the garden.'
% Prisata— IS the porcine deer ; regarding the virtues of the dung
of Prisata we can not enlighten our readers. But an idea suggests itself
to us, which is, that the author may refer to the bezoar stone produced by
should always allow peacocks and Prisatas to roam at liberty

inside his manson.^
15. In order to examine the rice offered to him for his
meal, a king should at first throw some of it on fire ; then he

should throw some of the same to the birds, and watch the in-
dications.
16. t(If the rice is contaminated with poison) then the

fumes and flames of the fire will assume a blue color,| and
it will produce crackling sounds ; the birds (that have eaten
the envenomed rice) will also die from the effects of poison.
17. Rice mixed with poison is characterised by the ab-
sence of unctuousity,§ by intoxicating properties, by rapid
cooling, II
and by pallidness ; and the vapour it emits is
light-blue in hue.
gazelles, antelopes, wild and domestic goat and sheep. Two kinds of
this stone were particularly esteemed, the Bezoar orientale from India
and the Bezoar occideiitale froin Peru. Some authorities have asserted
that the true occidental bezoar is the production of monkeys. The
oriental bezoar was prodigiously in vogue in Asia and in Europe
and it used to be administered in all cases in which our
present physicians prescribe cordials and other antidotes. This
calculous concretion was formerly regarded as an unfailing antidote
to poison. Probably the bezoar is the thing which in a previous Sloka
the author has denominated as the gem vomitted forth by Gadura.
* Over and above the usefulness of peacocks and the Prisatas, they
were considered as objects of luxury by oriental sovereigns.
f The author now proceeds to describe the indications, for the ac-
curacy of which we cannot pledge ourselves.
X We can not say, whether or not, what the author asserts will be corro-
borated by the conclusions of chemistry. But so far we can say, that arsenic
or any preparation of it, acted upon by fire, may emit a blue flame and
fume. As there are various sorts and kinds of poison, we cannot
specify all the reactions that will be produced when they are thrown on
fire. The latter portion of the Sloka is self-evident.
§ The commentator explains, '

is not boiled and softened even in
the highest temperature.'
II
For Salyam of the text the commentary substitutes Saityam which
yields a rational meaning'.
KAMaNDAKIYA NITISARA.
73
18. Curry contaminated with poison soon becomes juice-

less and vapid ;
when decocted it yields blue spume, and then
its savoriness, delicacy and sapidness are all dostroyed.
19. The shine of liquid substances mixed with poison, is
either hightened or lightened ; their surface looks bright*
and fringed with foam.
20. The envenomed fluidsf becomes blue, of
shine of
milk and its preparations becomes coppery, of wine and
other intoxicating drinks and of water resembles the hue of
the KokilaX \
their dimples become blue and broken and
sometimes a little elevated.
21. All hydrous substances, § when envenomed, soon be-
come faded, and persons well-read in toxicology assert that
though not decocted, the juice of these substances seems to
be extracted ; their color turns dark.
22. All anhydrous substances|| when mixed with

poison becomes withered, and tarnished in color. All acrid
things (when envenomed,) become delicate and all delicate
things become acrid. Who can say that poisoning destroys
a snjall number of animals ? ^
23. When smeared viîth poison, blankets and carpets
* For Rajirurdhii of the text the commentary gives Riijatdiirdliam
which reading we adopt.
t Says the commentator 'such as, the juice pressed out of sugar-
cane &c.'
X Vide supra note to Sloka 12th.
§ The word in the text xsAdra the commentary explains the line
;
say-
ing, 'Raw fruits and paddy, when envenomed, become faded in color near
their foot-stalU ; never ripening, they appear to be withered and their
color turns dark so say those who
; are versed in toxicology.'
The commentary hints at a different signification by asserting

II
that Siiska things mean Katakas (bracelets) and other such ornaments.
^ The last line of the text is surely vicious, as no appropriate mean-

ing can be made out of it. It is a marring interpolation which
has been foistered into the text in lieu of a line in the original M.S.
10
f J
74 KAMANDAKIYA NITlSARA.
are covered over with black round spots, and stuffs made of
cotton* down and
become totally destroyed.
fur,
24. When envenomed, minerals and gems are tarnished

with stains and their spendour, glossiness, weight, hue, and
;
agreeableness to the touch, are all destroyed.

25. — 26. Pallidness of countenance, faltering speech,
constant yawning, § stumbling 3teps^|[ tremor of the body^
perspiration,** anxiety without cause, casting of watch
ful glances on all sides, ft avoidance of necessary occupa-
tions|J and of their abode — these signs a clever man should
mark, as they betray those who administer poison to others.
27. A king should take his medicines and cordials after
having made his medical attendants take a portion of them.

He should take his drinks and potions and edibles after they
had been tasted by those who offer them to himself.§§
28. The female attendants|||| of a monarch should place

before him only those articles of toilet which have been
thoroughly examined and then (packed and) scaled (by the
ministers).
Whatever things come from unknown persons and
29.
sources should be thoroughly examined (before they reach the
* For tatttu the commentary supplies taru or the barks of trees,

which we cannot accept.
f For Dhansa the commentary gives Vransa which means 'to fall off'.
We see no necessity for this change.

% For tagveda of the text the commentary gives Vagvanga which
reading we have accepted.
§' Like ofve recently awakened from sleep.
II
Supply 'even in level tracks.'
^ Supply 'in the absence of cold.'

** Even when a breeze is blowing.
j~j- As if to descry whether somebody is coming to punish them.
XX Such as, cooking of articles of food.

§§ For lucidity's sake we have deviated a little from the text.
nil For Pariclidvikd the commentary gives Pariclidraka which' makes

no material difference.
,
KAMANDAKIYA NITISARA. -5
IcTng). A monarch should always

be carefully guarded
against his friends and foes alike,
by his body-guards.
50. A king should ride on conveyances
and vehicles which
have either been thoroughly examined by himself or which
have been recommended by his acquaintances. He
should
never pass unknown* and narrow
roads.f
31. A monarch should keep near him, as his body-guards,
those persons, all whose secret designs are known to him,t
whose family had served his own forefathers,
who are
trustworthy and on whom endowments have been
settled.
32. A
king should shun at a distance those who
are sin-
ful, those who are crooked, those whose faults
have been
detected§, those who have been ostracised and those who
come from the enemy.
33 A king should not go on board a vessel which is

il
being tossed by the tempest, the crew of which have not

been previously tried, which is fastened to any other vessel^
and which is frail and rolling.
34. In very sultry days, accompanied by his friends, a ^

monarch should immerse himself into waters, which he him-
self has examined, which are pure and shorn of shoals of
fishes and alligators, and on the banks of which, his own
soldiers stand in a circle.
* Unknown both to himself and to his ministers and followers.
f So that he will have no possibility of falling into an ambush laid
by his foes.
% The commentary explains the word otherwise, viz.

— 'whose evil
deeds have been seen and overlooked by the king.'

§ The commentary explains, 'those who act in open defiance to the
ordinances of the Shastras.'
II
The author now proceeds to give directions which are calculated
to insure the safety of kings during voyages and sports and hunting
parties and meetings, visits &:c.
% Or more correctly 'which, is being towed by any other vessel.'

t
76 KAMANDAKIYA NITI5ARA.
35. Avoiding dense forests,* a monarch should resort

to parks, the inside and outside of which have been thorough-
ly cleared by the guards. There he should indulge in
pleasant pastimes agreeably to his age, and should not

plunge headlong into sensual enjoyments.
36. Desirous of hunting, a light-handedj monarch, in
order that his aim might not fail, should enter, being followed
by a well-disciplined and vvell-accoutered§ army, a wood, the
access to which is easy, the outskirts of which have been
reconnoitered and are guarded by soldiers, and which abound
in game and is (therefore) a suitable place (to hunt in).
37. Even when a monarch wants to see to his own

mother, he should at first have the apartments tlioroughly
searched ; he should then enter (the apartments of his mother)
being followed by trustworthy and armed guards. He should
never linger in narrow and perilous woods. |1
38. When a tempest rages blowing dusts and gravels,

when dense clouds swelling with rain overspread the firma-
ment, when the sun-shine is exceedingly severe,^ and when
the darkness is impenetrable — at these times, a king should
never, during seasons of peace, stir out.
39. At the time of going out and coming in, a king,

with a view to display the elegance of his proportions, should
pass by high-ways, clearing the crowd that obstruct him on
all sides.
* The commentator explains, 'rendered impassable by copses,

creepers and underwoods.'
f According to the commentator, the rendering would be, 'should not
run in pursuit of objects of sensual enjoyment.'
I That is, 'swift in discharging missiles.'
§ For Suvega, the commentary reads SuvesJia which reading we

have adopted.
II
This line is misplaced or there is something vicious in the text ; it
would be more appropriate to place this line in the beginning of this
stanza, in which case it would be taken with the previous stanza,

^ Supply 'generating great heat and sultriness.'
17
40. A king should never join a fair or a festive train *

he should not go to a place where there is a great conflux
of men.t He should never go anywhere, when the apfjoint-
ed hour for such going is past.
41. (Daring the night)^ a king should roam inside his

own being attended upon by hunch-backs, dwarfs,
seraglio,
Kirdtas^ and eunuchs clad in mail and graced with tur-

bans.
42. Honest|| attendants of the harem, knowing the
king's pleasure, should, with becoming humility, entertain, i
liim with pastimes which have nothing to do with weapons,
f.re and poison.^
43. When the king remains inside the seraglio, the
guards of the women's apartments, whose honesty has been
* More lit : 'Entertainments given by native theatrical parties at a

fair or festive scene.'
f Tlie text is vicious and for jfalasambddlia we substitute Jana-

samhddha.
% It was a custom with oriental monarchs to wander at night inside t
their own seraglios and sometimes in their town, in order to inform

themselves about the real state of their dominions and whetlter the sub-
jects are all in peace and satisfied with themselves, or they bear any malice
towards them. The author now goes on to give directions which will
protect monarchs from being surprised during such rounds.

They are a degraded mountain
§ tribe, living by hunting, fowling
&c. At first it would seem curious that a king should be advised to take the
help of the hunch-backs and dwarfs, incapable as they are, of rendering
it, at the time of a surprise. But we should remember that the king
is also guarded by a most formidable band of Mountaineers and
eunuchs who naturally form the most faithful and vigilant guards. The
usefulness of the dwarfs and the hunch-backs lies in their very great
intellectual powers. The last portion of our remark is illustrated by

Kuvjd of the Ramayana, the maid of Kaikeyi. The custom of employ-
ing eunuchs in protecting the harems was prevalent from time immemo-
rial in Hindustan, whence perhaps the Mahomcdans transplanted it to
their country.
Whose honesty has been tested by

II
the 'test of continence.'
^ As these naturally breed danger.

J
commended by the virtuous and who are skilful in the act
of protection* should protect him, with weapons ready

for use.
44. Men of the venerable age of eighty and women of the

age of fifty, t and orderlies belonging to the harem should be
entrusted to look after the purity and cleanliness of the
inner apartments.
45. Courtezans^ having bathed and changed their
garments and being decked with pure ornaments and gar-
lands of flowers, should dance attendance upon the king.
46. An attendant of the inner apartments should hold
no intercourse with magicians, Jatilas^, and Mundas\\
and harlots. (For^ being employed by hostile monarchs,
these might induce the attendant to do injuries to his royal
master).
The attendants of the seraglio should be allowed to
47.
go out and come in, only when the things they carry would
be known to the guards and when, if questioned, they would
be in a position to furnish sufficient reasons for their egress
and ingress.^
* For Ayuktakusala, the commentary gives Ayiidhakusala.

\ The warmth of passions having subsided, they will not indulge in
any amorous caprices and intrigues.
X The readers may take exception to this Sloka ; but admitted or

not, it is a fact, that with royalty this vice (of maintaining harlots in
their keeping) is more or less prevalent. Perfectly aware of this fact,

the author wisely provides courtezans in the harem rather than allow
kings to frequent places of evil repute where danger is possible at each
step.
§ Lit: those who bear matted locks on their head ; here the Saivites
are referred to.
II
Lit: those who bear a hairless head ;
the mendicants and •z/rz/^/i-
navites are referred to.
^ The last line, the commentary explains thus "to say that they are
going on the king's errands."
t
4S. A king should not see any one of his dependents ,
suffering from any disease."^ But when his principal attend-

ant is attacked with any virulent malady, the king should see
him (having taken proper precautions for his own safety) ; for,
one afflicted with disease is worthy of everybody's regard.
49.Having bathed and having smeared his person with

unguents and perfumes and being decked with garlands of
flowers and magnificient ornaments, a king should hold inter-
course with his spouse who had also bathed and decked
herself with pure garments and excellent ornaments.
50. From his own apartments, a king should never go
to see his royal spouse to the suit of chambers belonging to
her. He should not place too much confidence on his wives,
even if he might be greatly beloved of them.
51. His brotherf slew king Bhadrasena, when he wa»^<
staying in the apartment of his queen. § The son of his own
loins, hidding himself underneath the bed of his mother, slew
the king of the Karusa.||
52. The king of the Kasis, when indulging in dalliances in
secret, was assasinated by his queen who gave him some fried
* In order to prevent contagion as well as infection.

f The commentator remarks, 'such nice attention in matters of dress
and toilet goes to enhance the affection of the couple, which is very desir-
able.'
line of the
t The pertinency of his remark contained in the last
previous sloka, the author now goes on to illustrate.

§ The allusions are obscure and in explaining tliem we entirely
depend on the commentary which in some places again is silent. Kmg

Bhaddrasena, suspecting some illicit alliance between his spo»se and hi»
younger brother Virasena, prohibited all access of the latter to his queen.
This exasperated the couple, and Virasena being urged and assisted
by his royal mistress assassinated his brother.
II
The ruler of the Karusas incurred the displeasure of one of his
wives, for having bequeathed his kingdom to a son of his, by another

wife. The dirpleased lady, with her disappointed son, hatched a cons-
piracy to assasinate the king and actually carried it into action.

8q KAMANDAKIYA NITISARA.
grain mixed with poison to eat, assuring him, at the same

*
time, that they were mixed with honey
53. King Souvira's consort slew him by the poisoned
jewel of her waist-band. King Vairanta was slain by the
nupura'\ and king Jarusa by the mirror (which both were
poisoned) of their queens.

54. King Viduratha fell by the dagger of his spouse
'vThich she kept concealed in her hair-knot.J A king should
avoid all serpentine dealings with his friends, but have re-
course to them against his foes.

55. A monarch, whose wives are properly protected
(from evil influences) by his well-wishing dependents, holds

in his possession this world and the next abounding in all
sorts of enjoyments.
56. A king, desirous of securing virtue, should, in due
order, hold sexual intercourse with his wives, night after
iiio-ht, having increased his potency by the ceremony of
Viyikarana.\
57. At the end of the day, ascertaining his routine of
business (for the next day), and taking leave of his
dependents, and having all necessary acts performed by maid-

servants and women, a king should moderately indulge in
sleep, grasping his weapons in his hands, and being well- ||
guarded by his trusty relatives.
* The commentary is silent on the point so we can not enlighten

our readers.
f A girdle of small bells, a favourite Hindu ornament, worn
round the ankles and the wrists, which emits a ringing noise as the
wearer moves. Professor Wilson renders it into 'tinkling zone.'
\ The word in the text is FeMz.which Professor Wilson explains thus :
'
The Veui is a braid in which the long hair of the Hindustanee women
is collected.'
\ The act of stimulating or exciting desire by aphrodisiacs.

II
For dshastra the commentary gives ashastra which reading we
reject.
J
KAMANDAKIVA nitisara. Rt
58. When a ruler of men in perfect accordance to the

fules of Polity, keeps his eyes open to all affairs of the state,
then do his subjects enjoy a peaceful sleep heini; relieved

of the burden of anxiety. But when their sire-like* sove-
i-eign is demented (by the objects of plasure) iheir sleep is
disturbed by apprehensions of the wickedt (thieves, assas-
sins, &c). When the king keeps awake all his n)yriad sub-
jects cannot sleep.
59. The sages of the past have said these to be the
cliaracteristics of a perfect monarch and monarchy. In this
Way, preserving justice, a ruler of men steps into the status

of the foster-father of his subjects.
Thus ends the seventh Section, the guardiiii^ of his sous

dnd his self by a king, in the Nitisdra of Kdmandaka.
SECTION Vlti.
-00-
I. Supported by
)il a solvent treasury and an efficitMit
army, assisted by his ministers and officers of state, and

secure in his own castle, a central monarch should direct his
his attention to the consolidation of his kingdom.

* For Svapiti of the text, tlie commentary gives Swapitari which
yields a better meaning.
f For Sambhayat the commentary gives Asatbhayat which reading

\ve have adopted.
X As the word Mandala occurs too often in this Section, we should,

at til very outtset, give our readers an idea of the meaning of this word,
so L.*.ât tfv^ might be, hereinafter, able to comprehend clearly what the
author w6:."ld Sy. Mandala, ordinarily, means a circle ;
derived from
this meaning, a secondary sjyiiificalion is ascribed to the word where
It
1
—
82 KAMANDAKIYA NITISAR/\.
2. An warlike sovereign, environed by a number of friend-
ly dependencies and subordinate chiefs, reaches the zenith of
prosperity,* while encompassed by a circle of inimical (royal)
neighbours, he wears away like the wheels of a chariot.

3. Like the moon with all her digits full, a sovereign with
the constituents of his government perfect, f appears agreeable
to all beings. For this reason, a sovereign, desirous of
victory, t should keep the limbs of his government in tact.

4. Minister, castle, kingdom, treasury and army,
these five have been said, by persons well-versed in Polity
to be the principal constituents of a central .sovereign.
5. These five and the allied sovereigns and, in the
seventh place, the central monarch himself, — these together,
have been said by Vrihaspati to compose w^hat is
known as 'government with seven constituents.'
it is used in political diction. According to our author, Mandala, in

politics, signifies 'the circle of a king's near and distant royal neigh-
bours.' The number of foes and allies included inside this circle varies
according to the opinions of diverse authorities on the subject. As
the reader will see, our author has furnished an exhaustive list embody-
ing the opinions of the experts on this point. Generally twelve kings from
a Mandala, namely, the Vijigisu or the central sovereign (lit : one who
wants to consolidate his kingdom by obtaining victory over his royal
neighbours), the five kings whose dominions are in the front, and the four
kings whose dominions are in the rear of his kingdom, the Madhyama or
the intermidiate monarch and the Udasina or the indifferent king. The
designations, duties and natures of the kings, in front and in the rear,
have been specified by the author himself, and so we need not anticipate
him. When Mandala will begin, we shall furnish
the description of the
our readers with a diagram, which we think, will help them in under-
standing the true signification of the word.
The word in the text lit translated would be, 'appears beautiful.'
* :
f Though the word in the text is il/aw</a/a, yet on the authority-*

the commentary, we render it into 'government with its constit^nts.'
This also is another signification of the word in politics.
X For the true signification of word vide sttprd n6i6 to Sloka I.
also Sloka 6tb.

6. A monarch, who is equipped with these constituents

(in a thriving slate), and is endued with irrepressible energy,*
and is pains-taking and who, ever ardently, longs to obtain
victory over others, — such a monarch is worthy of the desig-
nation of Vijigisu.
7. fNobility of extraction, serving of the elders (in age

and in knowledge), energeticalness, ambitiousness in aims.t
power of penetrating into the hearts of others, keeness of
intelligence, boldness, § truthfulness,
•
8. Expeditiousness,|| generosity,^ humility,^ self-re-
liance, conversance with the propriety of place and time

(for the successful execution of an act), resoluteness,**
patience for the endurance of all kinds of sufTeringsff,
9. Knowledge of all thingsjj skilfulness, physical
strengthj§§ secrecy of counsels, |||| consistency.Hlf couragious-
ness, appreciation of the devotion displayed by servants,
gratefulness,
* The reference is to the Utsdhasakti, for which vide note to Sloka

I. Sec. I.
f The author now proceeds to enumerate the qualities that are

indispensable for the Vijigisu.
X The commentary explains, 'who disdains to give away things ot

very small value' i.e., 'who is very liberal.'
§ The commentary explains 'absence of the fear of his councilors.'
II
Lit : translated the word would be 'absence of procrastination.'
^ Lit: translated, 'absence of meanness (i.e., enviousness).'
$ Also 'absence of covetuousness.'

** The commentary explains 'determination of not to abondon one
seeking protection.'
ft The commentary explains, -capability for suffering the pangs of
hunger and thirst.'

XX The commentary says 'proficiency in all the arts.'
§§ For 5arffl of the text the commentary ^wes Urjas which readincr
we have accepted.
nil
'Owing to his countenance and designs being inscruuble' goes on
the commentator.
The commentator explains 'avoidance of sophistical reasoning.'
^^
$
10. Affection for those seeking protection, forgiveness,

avoidance of fickleness, knowledge of bis own duty* and
of the Shastras,-\ sagacity, far-sightedness,
11. Indefatigability, righteousness, shunning of crooked

councilors, and a natural swell of soul,| these are said to
be the necessary qualifications of a Vijigisu^.
Though devoid of all these qualities, yet a king is
12.
worthy of the name Rajan,\\ if onlv he possesses Regal pro-

wess.^ A king, endued with Regal prowess, inspires terror
into the hearts of his enemies, like a lion striking terror into
the hearts of the inferior beasts.
13. By the substantiation of his prowess,** a king at-
tains to the highest pitch of prosperity ; for this reason,
aVways putting forth his endeavours, ft he should establish
his prowess.
14. The mark, that distinguishes the enemy of a monarch

(from his friends), is the pursuance of one and the same
object by the former in common with the monarch him-
* The commentator specifies the duty saying it to be 'the act of
cherishing his subjects.'
-f-
Shdstras here mean Military sciences.
X The word may yield another meaning namely 'geneality of
temperament.'
§ Instead of every time repeating a long-winded phrase we propose
to use the original word, which we have explained in a previous note.
II
Lit. '
one who cherishes his subjects.' c. f. Rdjd prakriti ranjanat.
^ Vide note to Sloka I. Section I.
S The last line of the Sloka is hopelessly vicious, which, without the
help of the commentary, cannot be at all understood. The commentary
reads " Pratapayuktdt trasyanti pare singhht inrigd iba."
f* The commentary, not accepting the ordinary meaning of the word,
suggests, 'the fame that a monarch earns by subjugating all monarchs
hostile to him.'
If The commentary adds, 'by way of making war-like preparations,

gnd waging wars.'
KAMANDAKIYA NITISARA. 8«;
self * And that enemy is to be regarded formidalile who

is endued with the characteristic qualities of the Vijiîsu.
15. A covetuous,t and inexorable^, and inactive,^

and inadvertent and cowardly and delinquent,
and untruthful, II
and injudicious monarch, who dispises skilful warriors, is

said to constitute an enemy who may be eradicated with
ease.
16. fThe ^r/, theyl///r^;;2, the Arimitram, \\\& Mitra-
* What the author means seems to be this. 'A monarch should

regard those among his royal contemporaries to be his enemies, who
endeavour appropriate to themselves the dominions and wealth, on
to
which he himself has set his eyes. The pursuance of one and tlie
same purpose (regarding a certain territory &c.)by two rival sovereigns,
goes to engender ill-feeling and enmity between them. The truth of
this proposition needs no iilucidation \ c. f.
'
Two of a trade can
never agree.' The reading in this part of the Sloka is vicious and Avi-
lakshanam should be Arilakshanam.
f The commentator adds, hence illiberal and iiliberality estranges
'
;
his subjects from him, which again renders him materially weak.'
X Says the commentator,

'
who by his sternness inspires his people
with terror.'
§ The king being inactive, the subjects also, becoming lethargic and
idle, render themselves susceptible of an easy victory.
II
The subjects also catch the same habit from their sovereign,
which materially diminishes their moral courage.
^ Now the author proceeds to describe what is called a Mandala,
and he quotes the different opinions of the different authorities regard-
ing the definition of the term. The diagram interleaved represents a
Mandala containing the three hundred and twenty-four monarchies (each

marked by a circle), the highest number, as the reader will see, that is.
included in a Mandala. Of these, the circles marked, i. 2. 3. 4. 5. 6. 7.
8. 9. 10. II. 12. are of importance, explanations whereof are subjoined.

The circle marked i. represents the dominions of the Vijiffisu or tho
central sovereign, who wants to consolidate his empire by conqueriii:^

and befriending the other sovereigns whose domains are represent..!
by circles marked 2. 3. 4- 5- 6. 7- 8. 0- lo. 11. and 12. The cirri- a
marked 2. 3. 4. 5. and 6. represent the monarchies which lie in fi<.'t\t
of the domain of the central sovereign.
s
miiram, and ihQ A rzmtframz'i ram, ihese are the five sovereigns
The circle marked 2. represents the dominions of the Ari or the

enemy (of the Vijigisii). The contiguity of these two dominions often
gives rise to disputes regarding the boundaries thereof, and so ferment
an implacable enmity between the sovereigns ruling over them. It is
also generally observed that the adjacency of two monarchies naturally
causes disputes between their sovereigns.

The circle marked 3. represents the dominions of the Mitram. or the
ally (of the Vijigisu). This alliance results in this way. The dominions
of the sovereign of the 3rd circle are adjacent to those of the sovereign of
the 2nd circle, and consequently, as before, they become hostile to each
other. The sovereign of the ist circle or the Vijigisu, taking advantage
of this hostility, befriends the sovereign of the circle marked 3.
The circle marked 4. represents the dominions of the Arimitram or
the enemy's ally. His kingdom being contiguous to that of the Vijigisu'
ally, he turns hostile to the latter, and consequently becomes the opponent
of the Vijigisu,and the ally of his {Vijigisu' s) enemy.
The circle marked 5. represents the dominions of the Mitramitratn

or the ally of the Vijigisu's ally, whose attitude, as may easily be
supposed, is friendly to the Vijigisu and his allies, and hostile to the
Vijigisu's enemies and their allies. Here also the rule of contiguity
determines the attitude.

The circle marked 6. represents the kingdom of the Arimitramitram
or the ally of the enemy's ally. His dominions being contiguous to
those of the ally of the Vijigisu's ally, he naturally stands in unfriendly
relations with the Vijigisu and his allies. This hostility with the Vijigisu
prompts him to side with the former's enemies.

The circle marked 7. represents the dominions of the Madhyama or
the intermidiate king, whose dominions are contiguous both to the domi-
nions of the Vijigisu and his enemy. So this king may become either an
ally or an enemy to either of them. His power and his attitude have
been described by the author himself and we need not anticipate him.
The circles marked 8. 9. 10. and 11. signify the monarchies situated
in the rear of the Vijigisu.
The circle marked 8. represents the domain of the Pdrshnigralia or
one who is situated in the rear. The attitude of this monarch has not
been defined, which may both be hostile and friendly but more often ;
it is hostile.
The circle marked g. represents the dominions of the Akranda or
the king whose kingdom lies, in the rear, next but one, to that of the
whose domains lie consecutively in front of tiie dominions

of the Vifigisu.
17. The king just in the rear of the Vijigisu is desij^rnated

Parshnivraha ; after him comes the Akranda ; then comes
the Asdras of these two. This is the Mandala of ten kincrs in
respect of the Vijigisuf^
18. The sovereign, whose domain lies interveningf the
dominions of the Ari and the Vijigisu, is denominated
Vijigisti. Akranda has been defined to be a king; who prevents an ally
from aidinor another. If the Pdrshnifp^dha be inimical to the Vijigisti,

Akranda prevents the ally of the Pdrshnigrdha to join him, and this
he can do easily, as his kingdom lies intervening those of the
Parshnigraha and his ally. Akranda is therefore naturally friendly to
the Vijigisti.
The circles marked and ii. represent the domains of the two
10.
Asaras, or the two monarchs who respectively support the Pdrsh nigra ha
and the Akrajida ; they are respectively called Pdrshnigrahasara and
Akrandcisara. Their attitude may be easily divined.
The circle marked 12. represents the dominions of the £/(fa5/«rt or

the neutral sovereign ; his dominions lie beyond those of the enemies
and allies of the Vijigisti. The power, nature and attitude of this king have
been described by the author himself hereinafter, and so we refrain from
entering into details regarding him.
These twelve kings ordinarily constitute what is called a Mandala.
Of the rest of the three hundred and twenty-four monarchies, no special
explanation is necessary, as their respective relation may be considered in

the same light as before. The description of a Mandala has also been given
by Kullukahhatta and Mallinatha in their respective commentaries on

Manii and Sistipalabadha Mamies description of a Mandala completely
;
tallies with what is given by our author. We need not quote Manti here,
as the number of Sections and Slokas has been given by the commen-
tator in course of his explanation of every Sloka. The reader may
compare Manu at his leisure.
* The commentator in annotating this Sloka says that the Prashni'
grhha's attitude towards the central sovereign is hostile, in spite of which,
he is called a Prashnigraha or a supporting sovereign.

t Strictly speaking, the dominions of the Madhyatna do not inter-
vene those of the Ari and the Vijigisu, but verge on them. Refer to our
diagram.
H § J
the Madhyama. His attitude becomes friendly^ when the Art
and the Vij'ioisu are united toaether, and it is hostile to
them both when they are disunited from each other.f

19. Beyond the Mandala composed of these sovereigns,
lies the domain of the UdasiHa, who is by far the most
powerful of them all. He is capable of showing grace to^ 1
them all, when they are united, and of crushing them when
they are separated.
20. These four, namely, the Vij/'gisM, the Art, the Madhy-
ama and the Udastna, have been said to be the principal /
components of a Mandala.\\ This is the Mandala of four
sovereigns described by Maya Conversant with the Political

science.
21. According to Puloma$ and Indra, the Vijigisu the
Ari^ the Mitrant, the Parshnigrdha, the Madhyama and the
Udasiua, constitute what is known as a Mandala of six
monarchs.
* This friendliness he shows by helping them with men and money.
f In rendering the last portion of the Sloka, we have been a little
free. Lit : translated, it would be, 'this Madhyama is capable of showing

grace to the Ari and the Vijigisu when they are united, and he is capable
of slaying them when they are disunited.
X The reading in the text is vicious, which ought to be Mandalat
Vahis chaiteshant.
§ For Dhyastanant read Vyastdnam which will yield the proper
meaning.
II
The commentary explains ^z</a Pvakritayas in a different manner,
saying that 'these four constitute the primary source of all the other
constituents of government.'
5[ F'orMantrakiisala of the text the commentary reads Trantraktl-

sala. Mantra means counsel and Tantra means here the science of
Polity. Maya is one of the many Acharyyas or teachers of the p' "',
We can not say whether this Maya built the great court-hail for me
son of Pandu.
% Is the name of a demon, the father-in-law of Indra. For Indra/
Vide note to Sec, II. Sloka 35, also Sec. lY. Sloka 21.
22. The Udhsina, the Madhyama, and theMandala of the

Vijigisu*, taken together, constitute the Mandala of twelve
kings, mentioned by Usanas.f
The above-mentioned twelve kings, together with an
23.
ally and an enemy of each, J constitute the Mandala of
thirty-six kings§ to which Maya again has referred.
24. The disciples of Manujl (men) enumerate five

Prakritis*^ namely, minister, &c., for each of these twelve
kings of a Mandala.
25. These twelve cardinal sovereigns, together with their
respective five Prakritis^ constitute the Prakriti Mandala
consisting of seventy-two elements.^
26. A common enemy and the Art, and a
of the Vijigisu
common ally of them both, these two, each of them again
* Vide the last portion of Sloka 17th supra.

f Another name for the preceptor of the Demons. Vide note, Sloka
8th Section I.
% Twelve kings of the Mandala and their twelve allies and their
twelve enemies raise the number to thirty-six.
§ The text before us has here sadvingsatkam or twenty-six, \Vhich, no
doubt, is a mistake of priiuing,
II
Vide note to Sloka 3rd Section II.
^ Hitherto we have rendered prakritis into 'the constituents of a

government.' Here, according to the commentator, the same meaning
applies. But to enlighten our readers on the point, we must remark
that prakriti also has another meaning in politics, which is 'the circle
of various sovereigns near a king, to be taken into consideration incase

of a war.' The number of the prakritis is, as the reader is aware,
seven in all ; the five, here referred to, are, according to the commentator,
minister, castle, kingdom, treasury, and army. The reader should
mark that the allies and the king are left out in this enumeration.
Each of these seven /ira/^nV/i is to be considered equal to a sovereign.
^rakritis rendered into a single phrase would be 'the stamina of a state.'
^^Z' Twelve kings of the Afa«<ia/a, together with the five prakritis oi
each, raise the number to seventy-two. The last part of the text contains
a misprint ; for saptatischddika read dywadhikdsaptati. This prakriti
mandala has also been spoken of by Manu.
12
with an ally and an enemy of his own, togetlier with the

twelve cardinal kings, ronstitute the Mandala of eighteen
monarchs mentioned by Guru.*

27.The six Prakritis, namely, minister, kingdom, castle
treasury, army and ally, of each of these eighteen monarchs,
taken together, form the Mandala of hundred and eight
elements, which has been recognised by the wise.
28. These eighteen monarchs, each with an ally and an
enemy, constitute the Mdjtdala of fifty-four kings, spoken of
by Vishalaksha.f
29. The six Prakritis, namely, minister, l-ingdom,
castle, treasury, army and ally, of each of these fifty-four
kings, taken together, again form the Mandala% of three
hundred and twenty-four elements.

30. The seven constituents of the government of the
Vijigisu, together with the seven constituents of the Ari,
constitute what is known as the Mandala of fourteen com-
ponents.
The Vijigisu, the Ari, and the Madhyama form the
31.
Mandala of three kings. These three§ monarchs, with an ally
* Another name for Vrihaspati, for which vide note to Sloka 8th
Sec. I.
f Literally means 'of expanded eyes,' but it is an especial epithet of

Siva, one of the Hindu Trinity, whose function is to annihilate the world
at the end of By a reference to the Introduction, the reader
a Yuga.
will see, that Siva was one among the many who abridged the voluminous
work of Brahma on Polity. In explaining this Sloka, the commentary

does not follow the text, at least the one before us. It says that 'the
*
Mandala of fifty-four elements is composed of the three prakritis, viz.,
minister, kingdom and castle, of each of these eighteen sovereigns taken
together.'
\ Over and above the meaning Mandala elaborately explained

of the
by us, it seems, that it may sometimes mean 'the conglomeration of

constituents.'
§ For .(4âz5 read Ate.

KAMANDAKIVA NITISARA. qT
of each of them, tojrether constitute what others call the

Alanda la of six kings.
32. The six Prakritis, namely, minister &c., of each

these six kings, taken together, compose what persons conver-
sant with the formation of Mandalas designate as the Man-
dala of thirty -six parts.
33. The seven constituents of the Vijigisu, those of the

Arii and those of the Madhyama, taken together, constitute
what other politicians call the Mandala of twenty-one
elements.
34. The four cardinal monarchs of a Mandala (viz.,
the Vijigisu, the Ari, the Madhyama, and the Uddsina), each
with an ally of his own, become eight in number. These eight
kings with their respective Prakritis, minister &c., form the
Mandala, the number of whose components is as many as
that of the syllables contained in a stanza composed in the
Jagati^ metre.
35. Those monarchs who are in the front of the Vijigisu
and those who are in his rear, together with himself, constitute
the Mandala of ten monarchs, spoken of by those who arc
acquainted with the nature of Mandalas.
36.The six Prakritis, namely, minister, kingdom, castle,
treasury, army and ally, of each of these ten sovereigns,

taken together, compose what is designated as the Mandala
of sixty elements by those who are conversant with the nature
of Mandalas.
37. An ally and an enemy in front of the Vijigisu, also
an ally and an enemy in his rear, together with himself,
* A kind of metre with twelve syllables in a quarter ; sa that the

number of the total syllables in a stanza by 4 or 48. This
is 12
metre again is divided into fifteen subdivisions, namely, (i) Indravansa
(2) Chandravartma, (3) Jaladharamdld, (4) Jaloddhatagati, (5)
Tdmarasa (6) Totaka (7) Drtiiavilavi'vitam (8) Pravd (9) Pramitd-

ksharh (10) Bhtijangapraydta (11) Manimdld (12) Malati (13) Van-
gsasthavila, (14) Vais-wadevee and (15) Sragviiii.
form five in number. The six Prakritis, nap«e(y minister
&c., of each of these five sovereigns, taken together, constitute

what is recognised as the Mandala of thirty elements.
38. Those best conversant wîth the Shastras* also re^
cognise these Mandalas in respect of the Ari. The in-

telligent aspribe the Mandala of five kings and the Mandala
of thirty elements also to the Ari.
39. Parasarat says that two PrakritisX are only to be

recognised in polity ; of them, the important is he that assails,
and the other is he that is assailed.

40. In consequence of the Vijigisu and the Ari assailing
each other, their relation of Vijigisu and Ari becomes
interchangeable. And thus there appears to be one Prakriti
only.§
41. Mandalas have been
Thus various other kinds of
mentioned (by the Acharyyas of yore). But the Mandala

consisting of twelve kings is universally known and accepted,
43. He is a real politician who knows a tree||, having
* For this interpretation of Dristimatam, we refer our readers to

an earlier note ; vide note to Sloka 29. Sec. IV.
t A celebrated sage, the father of Vyasa the famous compiler of
of the Puranas and the author of the Mahabh^rata. Parasara has a

Smriti ascribed to his authorship.
I Vide supra, note to Sloka 24th ; the second meaning is appli-

cable here.
§ What the author means is this. According to Parasara the
number of prakritis is two. But others again say that, virtually these
two /'^fli^nY/s, the assailant K^yj^/^M and the assailed Ari, are one and
the same. The contention of these latter is that, as the Vijigisu assails
the Ari, so also does the Ari attack the Vijigisu. In this way, the Ari
also becomes the assailant Vijigisu. So, of the Vijigisu and the Ari,
each may be called both the assailant and the assailed. Thus it comes
to be only one prakriti and this is the Mandala of one Prakriti, viz.,
the Vijigisu.
IJ
The author now compares a Mandala to a tree.
four roots * eight branches,! sixty leaves,^ two props,§ six

flowers, II
and three fruits.^
43. The Pdrshnigrdha and his Asdra (or the Parshnigrd-

hdsdra) are said to be allies enemy.§ The
of the Vijigisu's
Akranda and his Asdra** (or the Akranddsdra) maintain a

friendly attitude towards the Vijigisu.
47. own agency and through that of the

Through his
Alitram, the Vijigisu should exterminate his enemy (the Ari) ;
and through the agency of the Mitram assisted by his 3Ii^ram

{^Mitramitrani), he should crush the ally of his enemy (the
Arimitrarn).
48. Through the agency of the common ally (the Udd-
sina) and of the Mitramitram, a ruler of earth should cru?h
the ally of the enemy's ally (the Arimitramitrani).
49. Thus, in gradual order, the Vijigisu endued with

unceasing activity, should crush his ever-molesting enemy
* The Vijigisu, the Ari, the Madhyama and the Udasina, these
constitute the four roots, Vide supra Sloka 20th.
f An enemy and an ally of each of these four cardinal kings, taken

together, constitute the eight branches of the tree.
:j; The five Prakritis of each of the twelve kings of a Maudala, taken
together, constitute the sixty leaves of the tree. Vide supra Sloka 25th.
§ The two primary stays are Destiny and human endeavour.
II
The six expedients to be used by a sovereign in foreign politics
constitute the six flowers. For an explanation of these expedients, Vide

note to Sloka i6th. Sec. IV.
^ The results of the application of these expedients, namely, the
diminution, preservation and the aggrandisement of the territorial wealth
of a kingdom, are the fruits.
% Consequently the ParslmigraJia's and his Ashras attitude to-
wards the Vtjigisu becomes one of hostility, whereas the attitude of the
Akranda and his Asdra becomes one of friendliness.

** The commentator defines Akranda to be 'one who is called upon
by the Vijigisu to make war upon his Parshnigrdha ;
from the root
Kranda, to call. He defines Asara to be 'one that comes to save (the
Vijigsu) in times of danger.' From the root Sri to move, or come.
f
(the Ari), and also him whose dominions lie intervening the
dominions of his allies in the front (/. e. the Arimitram).
44. Having at first caused his enemies in the rear (the
Parshnigraha and his Asdra) to be engaged in a war with

his friends (the Arkanda and his Asara) therein, and, like his
enemies in the rear, compelling his enemies in the front (the

Ari d.x\d the Arimitrani) to be engaged with his friends there-
in (the Mitram and the Mitramitram), a king should march

out for conquest.^
45. A ruler of earth should march out for conquest, after
having paralysed the ally of the enemy's ally through the ins-
trumentality of a powerful common ally (the Udasina) who

had been won over by various good services.
46. The Vijighu united with the Akranda should crush
the Parshnigraha. X Through the instrumentality of the
Akranda assisted by his Asara, the Vijigisu should crush
the Asara of the Parshnigraha.
50. Thus hemmed in and opposed on both sides by ever-
active and intelligent monarchs,§ the enemy either soon
becomes exterminated or resigns himself to the rule of the
Vijigisu.^
51. By all means, the Vijigisu should try to win over to

his side an ally common to him and to his enemy. Enemies,
alienated from their allies, become easily extirpable.
52. It is causes that create enemies and allies^ ; there-
* Thus the enemies in the front and in the rear of the Vijigisu, being
engaged, they will not be able to watch his movements. So that
at any time he will be able to crush them by surprise.
f The explanation, given in the commentary, being a little awk-

ward, we have rejected it.
% Which act would be very easy, as the dominions of the Pdrshni'
grdha intervene those of the Vijigisu and \.\\q Akranda,
§ The Vijigisu and his ally.
II
For Cha read Vd.
^ What the author means seems to be, that men are not born either
mutual friends or mutual enemies. There must be some cause or causes
fore, always, should the Vijiîsu shun such causes that might
create enemies.
53. In every part of his dominions, by far, a king should

cherish every one of his subjects.* By cherishing his
people, a king enjoys a prosperity developing into the
flourishing condition of all the constituents of his govern-
ment.f
54. The Vijigisu should cultivate the alliance of monarchs
stationed far off, of those who constitute his Mandala, of
local goveniorsj and also of the Foresters. § It is those
monarchs well-supported by their allies that can consolidate
their empire.
55. When out of a desire for conquest, the Madhyama^

swelling with the Saktis,\ marches forth, the Vijigisu
united to his enemy, should withstand the former ; if he is
unable to do so, he should submit to make peace with the

Madhyama.^
to establish a relation either of friendship or enmity. By causes the

commentator understands Upakdra or good service and Apdkdra or
injury. It is superfluous to say that the former creates alh'es, and the
latter enemies.
* What the author means is, that a king should not only cherish hig
influential subjects, but also those who are poor and helpless. The
means of cherishing are Sdma Sec, for which vide an earlier note.
I The commentator explains the passage differently saying 'enjoys
all-round prosperity.
X Sthdna has a diversity of meaning in politics. Kallukabhata

takes it to signify the essential requisites for a monarchy, namely, army,
treasure, town and territory ; but this meaning does not apply here.
§ Durga ordinarily means a castle, but its derivative meaning is
'that to which the access is very difficult.' The commentator takes

it to mean 'forest.'So we have rendered Durganivdsina into Foresters.
But it may also mean, 'those who hold forts and castles to themselves.'
II
Vide note to Sloka ist Section I.
^ The text in the last part of the Sloka is vicious ; for Sundhimdnna-
met read Sandhindnamet,
' —
^Q KAMANDAKIYA NiTrSARA/
56. Enemies are of two kinds, namely, the natufal &nd

those created by acts. A natural enemy who is born in the
is he
Self-same dynasty with the king,* and an enemy other than
the natural, falls under the second head.
57. Ceding of his own territory*, weaning away of the
officers of his enemyt, and Kafsana and PidanaX of the

enemy in —
opportune moments, these four have been asserted,
by men proficient in the science of chastisement, to be the
duties of the Vijigtsu in respect to his enemy.
58. Disablement of the treasury and of the machinery
tor awarding punishments, and the assassination of the prime-
minister,these have been defined hy Achar}>yasio heKarsana.
Acts, still more oppressive than these, have been called
Pidana.
59. Destitute of all shelter,§ or seeking shelter with
There are two Slokas supplementary to this one, which have been
omitted in the text. We subjoin their translations :
(a). When the Uddsina marches forth for conquest, all the other
monarchs of the Mandala, firmly united together and with a sense

of common duty, should await the assault of the former. If they are
unable to withstand the former, they should bow down before him.
{b). When a calamity threatens, what ought to be done to avert it,
by monarchs united together, for the fulfilment of their objects, is said to

be the common duty of them all.
* Under the category of 'natural enemies ' come the cong-

nates and agnates, who have any claim on the inheritance. The
second class is the ordinary class of enemies men have, and who are
made by dealings and behaviours.
such,
* The word in the text is Ucheheda which means extirpation. This
meaning we should like to accept.
•j- Another meaning is possible, which is, 'undermining the strength
of the enemy.
I These words have been explained by the author himself in the
next Sloka. The nearest approach in English to these words would be
'tormenting and crushing.'
§ The '
shelters ' are specified by the commentator to be, castle,
treasury, and army.
KAMANDAKIVA NITFSARA.
gj
the weak, the Ar/ of the adjacent domain, inspite of his

prosperity, can be easily extirpated*
60. Of a monarch confident of his shelter, Karsana

^wd Pidana should be done in opporturic season. Hither a
castle, or an ally of honesty commended by the pious, has
been defined to be a shelter.
61. An intestine enemy deserves extirpation, in conse-

quence of his having the power to rob the monarch of all
his authority. t Witness, the case of YibhisanaJ and tf.r
son of Suryya,§ whose natural enemies were their uterine

brothers (Ravana and Vali respectively).
62. An enemy knows very well the laches,
intestine
actions, and resources of a monarch.
|| Thus knowing the
* .\s a supplement to this Sloka, Sloka 15th of this Section has been
repeated here.
f The word in the text is Tantra, which the commentator explains

to be 'ministers and kingdom &:c.' But Taiitfa also means 'authority,' or
more properly, 'the royal prerogative.'
X The Ravana the well-known ten-headed demon of the

brother of
great epic Ramayana. He was extremely sorry for the abduction of
Sita by Ravana, and several times advised the latter to restore her to
her husband Rama. But the proud Ravana turned deaf ears to all his
remonstrances and entreaties. At last Vibhisana, forsaking his brother,
repaired to Rama, and became instrumental in destroying his brother
Ravana. After the death of Ravana, he was installed on the throne of
Lanka (Ravana's kingdom) by Rama.
§ The son of Suryya (Sun) is
Sugriva the brother of Vali the great
monkey chief of Kiskindhd. During Vali's absence from the kingdom,
Sugriva usurped the throne, considering the former to be dead. But when
Vali returned, he had to run away to the Rishyaviukha hills. His wife was
seized by Vali. When latterly, he met Rama, he told the latter how he
had been treated by and besought his assistance for recovering
his brother
assist Rama in recover-
his wife, promising at the same time that he would
the throne
ing his wife Sita. Rama killed Vali and installed Sugriva on
of Kislikindha.
For Karma and vittam the commentary reads .1/a>'nza and Viryyaw,
II
which respectively mean, 'vitals of the state, or intention' and 'prowess.'
»3
9S KAMANDAKIYA NITISARA.
f
secrets,^ he consumes the latter, like fire consuming a
withered tree.
63. fThe Vijigisu should, with all speed, eradicate a

common ally who behaves
with open partiality towards the
Art,.like the wielder of the thunder-boltj
slayingiTrisiras.§
64. Apprehending his own extirpation, the Vzjigzsu
should render assistance to his enemy,
when the latter is in
danger, being afflicted by a very powerful
assailant.]]
65. The Vijigisu should not seek to extirpate that enemy,
by whose extirpation there is the slightest chance
of making
an enemy of another; but he should turn the latter's
domain
into a dependency.
^^. If a family-bornH enemy of great implacability

is
* Antargatas literally means 'remaining

inside or penetrating '
This Sloka, with the alterations reading noted above, has been
in
quoted
in the Section on war of the
Hitopadesha, Sloka No. 62. We
subfoin
Sir W. Jone's translation of it. "
Our natural enemy knows our former
crimes, our heart, and our strength
so that he penetrates and
;
destroys,
as fire burns a dry tree."
t The commentator goes on to say that, not only

enemies but some-
times allies also deserve eradication.
X Or Indra, for which vide note to Sloka.

21 Sec. IV.
§ Trisiras was one of the gods he was inimical
;
to the interests of
Indra; seeing him delight in the supremacy
of the Asuras, Indra killed
him. There was another Trisiras.
a demon by birth, who was killed by
'
Kama.
II
What the author means is that, there are occasions when help
ought to be given even to an enemy.
When the enemy is in danger of
being extirpated, the Vrjigisu has
also reason to fear. For if
the enemy's
powerful assailant succeeds in
driving out the former, he
will occupy
he domain adjacent to that of
the ViHgisu. Then the Vijigisu will have
the sword of Democlese
hanging over his head. There
are several
V.C.OUS readings in the
text of this Sloka. For Dîsata and Atachaya
read D-wxsatd and Upachaya. pacnaya
II Instead of tiring our readers

every time with a long-winded
phrase
natural enemy' defined

in Sloka 56th.
gjj
seen to deviate from his natural course of conduct,* then

for his subjugation, the Vijigisu should incite an enemy born
in the self-same dynasty with him (family-born enemy).
67. Poison
counteracted by poison, a piece of adamant
is
is penetrated into by another piece of the same, and a wild

elephant is crushed by a rival of known provvess.f
6%. A fish devours another fish,+ so also does a blood-
relation, without doubt, destroy another blood-relation. Rama
honoured Vibhisana for the extirpation of Ravana.§
69. The intelligent Vijigisu should never do such an act,
the performance of which would agitate || the whole Mandala.
He should ever cherish the Prakritis'^ and their ministers &c.
70. A king should please his own Prakritis by concilia-
tion, gift (or bribery) and bestowal of honour ; and he should
crush the Prakritis of his enemies by sowing dissensions
among them and by openly attacking them.
71. The whole extent of the dominions comprised in a
Mandala is overspread with hostile and friendly sovereigns.
E)very one of these sovereigns is exceedingly selfish. § How
then is neutrality of attitude possible in any one of them ?
72. The Vijigisu should afflict even an ally having the
* Which would be 'to persecute constantly the Vijigisu.'
•f
Hence 'domestic,' so says the commentator. What the author seems
to suggest in this Sloka appears to be that, 'to slay a family-born enemy,
a monarch should skilfully employ another of the same nature.'

X The reference seems to be to the maxim of Nyaya philosophy known
as Mdtsya nydya, vide note to Sloka 40 Sec. II.
§ was Vibhisana who apprised Rama of the mortal dart being

It
lodged with Mandodari, the wile of Ravana.

The commentator explains, 'give reason, to the other sovereigns
II
of the Mandala, for the persecution of himself.'
^ The second meaning, given in an earlier note to this word, applies
here.
$ I.e. every one is anxious to aggrandise his own interests at the
expense of others. So there can be no true alliance among them.

t §
means for enjoyment, ** if tlie latter goes astray. But wlien

the latter is hopelessly corrupt, then the Vijivisu should
crush him, for, then he is to be regarded as a very sinful
enemy.
73. The Vijiîsu should make friends even with his foes,
if they become instrumental in his own agojrandisement. He

should forsake even his allies, if they are intent on doing
evil to him.
74. Either he that seeks to promote real service, or he
that is anxious for the welfare of a monarch, is to be re- |
garded as a/' friend.;}: He is an ally who renders effectual \
service, no matter whether he is satisfied or not.
75. After arave considerations, a monarch should abjure

alleoiance to an ally whose offences have been repeal edly
brought to notice.
monarch destroys
prosperity.
instance,
76. A monarch
enquire
But by abandoning an unoffending
his religious
into
should,
the guilt
at
merit as
every time
and innocence
well as his worldly
and
of
-1
in
ally,
every
others
a
personally. When he has thus personally found out the

guilty, the infliction of punishment becomes praiseworthy. |1
* The commentator saj's, 'the means is treasure.'
f The commentar\' paraphrases the word in text by 'still worse.'

% The commentary gives a different readingf, for which we see no
occasion ; still we subjoin it. ' Bandhurapyahite vtiktas Safynstam Pari-
7'ayjayet.' 'A friend intent on doing evil is to be regarded as a foe, and
he should be shunned.'
§ For fii the commentary reads Sa. The last portion is explained
by the; commentator thus :
— ' By forsaking an ally, a monarch loses the
chance of reaping tliat worldly profit which otherwise he may have .
realised.'
II
Compare Sloka 142, in Sidiridveda (Breach of friendship) in the
Hitopadesha. We subjoin Sir VV. Jone's translation of it.
'Without distinguishing virtues or vices, let neither favor be granted

nor severity used ; as a hand placed with pride in the nest of a serpent
occasions destruction.'
KAMANDAKIYA NITJSARA, lOl
• ' •
77. The Vijt'cîsH should never work himself up with ire,
without having obtained sufhcient information regarding

the real state of affairs. Men regard him as a snake who
becomes angry on the innocent.
78. A monarch should be cognisant of the degrees of
difference among excellent, mediocre, and ordinary allies.
The services, done by these three classes of allies, are accord-

ingly excellent, mediocre, and ordinary.*
79. A monarch should never accuse others falsely, nor

should he listen to false accusations. t fie should ever shun
them who try to cause disunion among allies.
80. A monarch should be able to comprehend

utterances known as Prdyo<rika,X Mdtsan'ka,^
* Compare Sioka 69 Hitopadesha, Section Siihridveda. '

Three
sorts of men, O king, the highest, the middle and the lowest ; let their
master exercise them alike in three sorts of employment.'
f For the first portion of the Sloka, compare Hitopadesha Sloka 141
Sec. Suhridveda. We
subjoin Sir W. Jone's translation.
'
rêt not a prince punish men from the words of others ; let him
examine the facts, himself, and then imprison, or dismiss with respect.'
X Pi'dyogika — Lit: relating- to Pi'hyoga or the expedients of foreign

policy (Vide note to Sloka 51. Sec, V.) ; hence prayogika utterances
are those tliat are calculated to promote the interests of foreig-n policy.
For instance, we quote below, from the Drama Mudnirakshasa, the words,
the Vaitalika (ministrel) deputed by Rakshasa uttered, with a view to
estrange the alliance between Chanakya and Chandragupta, when these

latter merely feigned a quarrel.
•
Bhusdnadyupabhogena prabhiirbhavati na pyahluis,
Paraiyaparibhidojnair^nanyate twamiba prabhvs.
'
Lord are not lords for their enjoyment of ornaments kc, but they arc
regarded to be so by the wise, for, their authority can not be thwarted by
others.' The Vaitalika knew perfectly well that Chandragupta virtually
bad no authority independent of the power of Chanakya, and to bring
home into the former's mind the subserviency of his position, he uttered .
the above words, expecting thereby to sow dissensions between them.
§ Maisartka— These are utterances indicative of Matsara or indig-

nation or spite ; by such expressions, the speaker wants to thwart the
measures of policy adopted by an enemy or his emissary, by apprising

10? KAMANDAKIYA NITISARA.
Madhyastham^ Pakshapdtikam.,'\ Sopanylisa^X and Sanu-

saya\
the latter that he is perfectly cognisant of his machinations and in-

trigues. For instance, we quote from the above-named Drama, the
words of Chanakya in reply to the words of the Nata (actor).
A ! Ka esa mayisthite Chandraguptam Abhivabitumichchati.

(Chanakya in the tiring room) —
What, who is he that wants to crush
Chandragupta, so long as I am here.
—
* Madhyastam These are utterances expressive of outward indifference
towards a certain matter while there may be real concern about it in the
mind ; or as the commentator adds, words that do not betray any malice,
but on the other hand express friendliness and a conciliatory spirit. For
instance, we quote and translate from the same Drama, the words
Chanakya uttered, when he was apprised of the movements of Rakshasa's
family.
Nanu Suhrittomas na hyanatmasadrisesu Rakshasa Kalatram nyasee
Karisyati.
'Surely our best friend Rakshasa will not entrust the protection of
his family to one unworthy of his friendship.'
f Pakshapatika —These are utterances signifying an excessive partiality

for one's own party. For instance, we quote from the said Drama, the
words Chanakya uttered (aside), when he put in his finger the
signet ring of Rakshasa presented to him by his spy.

Nanu RdksJiasa eba Aslimakant Angulipranayee Satnvrittas' 'surely
even Rakshasa himself will now like our finger.'
J Sopanyasam — These are words uttered, with an under-current of

irony, to invite one to take his seat near his superior, with a view to throw
(From upa near and nyasa to
the former off his guard. sit). For instance,
we same
translate, from the Drama, the dialogue between the Banker
Chandanadasa, and Chanakya.
—
Chanakya All hail, O Banker, sit thyself on this seat.
—
Chandanadasa (doing obeisance) Dost thou not know, O sire, that
undeserved welcome causes greater pain to the sincere than even the
most biting sarcasm ? So permit me to sit on this bare earth which is
fit for me.
Chanakya — Not so, not so, O Banker ;
you deserve to sit with us,
so occupy this seat.

Chandanadasa (aside) — I know not what is he driving at.
§ SanHsaya—'\\\QSQ are utterances that indicate repentance foe?

t
KAMANDAKIYA NITISARA, I03
81. He sliould not openly take the side of any one of

!ns allies, but should encourage a feeiincr of rivalry amoncr
"^
them in securing his grace.
82. As the responsibilities of royalty are very onerous, a
monarch therefore, adapting himself to circumstances, should,

overlooking the prominent failings of even his mean allies,
attribute to them qualities which they do not possess.
an act or omission resulting in an irreparable loss. We quote and tran-

slate from the same Drama.
Rakshasa —Mayi sthite has Kusumapuram aharotsasi, Praviraka
Praviraka, kshipravitddning,
Prakdran paritas sardsanadharais kshipra)n payikshipyatdm,
Dviaresn dviiradais paradwipaghatdvedaksliamais stheeyatdtn
Mtcktd niritubhayam prahartu manasas safrorvale durvale
Tes nirydntu maya sahaika manasas yesdmabhistajti yasas,
Viradha—Amdtya, Alamdvegena, Vrittamidam varnyate,
Rdkshasa — Katham •vriitamidam, mayd piniarj'ndtam sa eba hdla
varitate.
Rakshasa (drawing his sword) —Who dares invade the city of Kusuma-
pura whilst I am here. Ho, Pravirarka, Praviraka, 'Let men with
bows and arrows speedily mount guard on the ramparts ; station, in the
city-gates, elephants capable of rending the temples of those of the
enemy. Let those, who want to crush the weak host of the enemy and
who desire to acquire fame, follow me with a singleness of purpose, dis-
regardful of the fear of death.
Viradhas — Minister, this excitement avails nothing. I was only re-
counting what had already happened.

Rakshasa (shyly) — What, mere description ! I thought that, that hour
has come back again.
For Samsaya in the text, the commentary gives Sdmisaya.
* What the author means is this. 'If a king shows any marked
partiality for any individual ally, then the others are estranged from
him.'
What the author means seems to be this :— 'To aggrandise his
t
own interests, a monarch may even have recourse to sycophancy and he ;
should neither hesitate to attribute good qualities to persons who do not
really possess them, nor should he take notice of any vice in any one of
his allies.
t
104 .KAMANDAKIYA NITISARA.
83. A ruler of earth should secure to himself a large

number of allies of various descriptions. For, a monarch,
supported by a large number of allies, is capable of keeping
his enemies under his sway.
84. The danger, which the true ally of a sovereign runs

.to remedy the evil that has befallen the latter, that danger
is such, that even his brother, father_, or other people cannot
face it (for his sake)."^
85. A king should not assail an enemy, who is being

supported by his allies of firm vows. This is the one duty
to be observed in a Mandala, and this has been mentioned to
be so, who know how to consolidate an empire.
'by those
86. A Mandala virtually consists of allies and enemies
and the Uddsina\ and the purification of the Mandala means
the purification of these three.
87. Thus a monarch, treading the path of justice, and
bringing about the purification of the Mandala with all en-
deavours, shines resplendent like the autumnal moon of pure
beams, affording delight to the hearts of the people.
Thus ends the eighth Section, the construction and

characteristics of a Mandala, in the Nitisara of Kiinian-
daka.
00-
* The author wants to insinuate the superiority of an ally to one's

father, brother &:c.
means the subjugation and the alliance with,

t Consolidation of,
these kings.
J
SECTION IX.
..W.HEN assaulted by a monarch,^ more powerful than

iiimself, and (thus) involved in a great jeopardy, a ruler of
iwen, having no other remedy,t should seek peace, delaying
as much as possible.
2. ^Kapdla, Upahdras, Sanidnas, pn\d Sa?iâias ; Upa-
nydsas, Prattkdras, Samyogas, Purushdntaras,
* In lieu of Valiyasdbhiyiiktashi, the commentator suq^gests a different

reading viz. ValaVatvigrihitastu ; this does not materially change the
signification. 'Power' must be taken here, as before, to be synonymous
with PrabJiava or the Saktis, for which vide note to sloka I Sec I.
f The commentary explains, 'deprived of tiie support of his allies,
and the security of his castles, wherewith to witiistand the invador ; thus
highly distrsssed.'
IThe meaning of the author is more clearly explained by the com-

tator thus — " The assailed king should not, with unceremonious haste,
:
ratif}' a treaty or peace he should occupy as much time as possible in

;
settling the preliminary negotiations, thus leaving room for himself to fall
upon the assailant, if through chance, some calamity in the meanwhile,

overtake the latter ; but this would be impossible if the treaty be ratified
before the advent of the calamity."
In his translation of the Hitopadesha in which these Slokas have been
embodied, S. W. Jones curiously renders this sloka thus :— " When
a prince is engaged in war with a stronger prince, there is no otiier
remedy. When he is in danger, let him seek peace, and reserve his exer-
tions for another occasion,"
§The author now proceeds to enumerate the different kinds of peace,

the number of which, as the reader will presently see, is so nnany as six-
teen. These Slokas have been incorporated verbatim in the Hitopodesha
(Salutary counsel) of Vishnu Sarman, which undoubtedly is a later work

(see Introduction). In the several following Slokas, the author himseW
explains these kinds of peace, and the provisions for each of them.
14
I06 KAMANDAKIYA NITISARA.
3. Adrishtanaras, Adishtas, Atmaniisha,'^ Upagrahas,

Parikrayas and Uchchinnas and Paribushanas,-\
4. And Skattdhopaneyas ; these sixteen kinds of peace
are celebrated. Tiius have they, who are learned in peace-
making, named sixteen sorts of peace.J
5. Only that kind of peace is said to be Kapala-sandhi,\

that is concluded between two parties of equal resources.
The peace that is concluded through the offer of presents is
called Upahdra.\\
* In the enumeration contained in the Hitopadesha, referred to
above, we find Atmadishta for Atmdmisha.
f In the Hitopadesha we have Parabliiisana

for this designation.
\ Tlie slokas marked 2. 3. 4. should be read all together.

§ As to the interpretation of the first line, opinions vary consider-
abl\'. The word in dispute seems to be Samasandliitas, which is a com-

pound formed of the two words " So }na" or equal and Sandliitas or peace.
Some explain this to mean (i) " Peace in which the considerations for
the parties are equal no one deriving advantage over the other
;
or ;
"peace on equal terms." (2) Others explain it to mean, '

Peace
between two contending parties whose resources {Saktis) are equal, and
where no surrender of troops or treasure is made by any of the parties.
(-) Oiliers again, who number S. W. Jones among ttiem, explain it thus,
their explanation being more etymological. "Kapdla'" means a potsherd or

a piece of broken jar. Just as an earthen jar broken in some portion when
repaired by the placing of another sherd on the broken part, appears to
be intnct, but as in reality it is not so, so the peace that is concluded by
mere words of mouth and where there is no pledge or promise indicating

is said to This kind of peace
be Kapdla-sandhi.
a permanent alliance,
as the parties to it are not bound by any
can be violated at any time,
it comes to what S. W. Jones has
formal pledge or promise. Hence
viz., a simple cessation of hostilities. The commentator accepts
termed it,
this last interpration.

Upahdra means presents or gifts in genera]. Sometimes the use
II
of theword is limited to 'complimentary gifts or gifts to a superior alone.'

The latter meaning seems to be more
appropriate here, inasmuch as
the commentator
explains Upaluira-sandlii thus: 'Peace that a van- —
conqueror by surrendering to the
quished monarch concludes with his
latter his army and treasury, is called Upahdra.' The nearest approach
—
KAMANDAKIVA NITISARA. IO7
6. Santdna-sandhi* is that which is concluded by a king

by giving a daughter in marriage to his royal adversary.
That peace is named Sangatas-\ which is founded on friend-
ship between good men.
7. This kind of peace lasts as long as the parties to it
live; under it, the parties identify their acts and their
resources ; J it is not broken by any cause whatever, either in
seasons of properity or adversity.

8. This kind of peace namely Sangata-sandhi is excell-
ent,§ like gold among other metals. People versed in peace
making also call this Sandhi^ Kdnchana or golden.
in English to Upahara in this connection would be, "indemnity, or pre-

sents given as the price of peace."
* Santdna means a child ; therefore Santdna-sandhi has been taken
to mean 'peace made through the giving up of one the female children of
the family.' The compound Darikdddna means, 'to give a daughter
{Ddrikd) in marriage.' S. W. Jones is not very clear in his translation
of this passage ; he renders it thus : '^Santdna is known by having first
given up one of the family."
f In the body we have given the rendering of S. W. Jones. A

strictly literal translation of the passage would however be this 'That ;
is
called Sangata-sandhi by the pious, of which the foundation is laid in
friendship. Sangatas means 'union,' hence Sangata-sandhi has come to
denote 'association and intimacy resulting from friendship.' In the nex^

two Slokas, the author puts forth the other distinguishing marks of this
kind of peace, and tries to prove its superiority over the rest.
X The word Samdndrthaprayojanas which is a com-

in the text is
pound formed of three words, viz., Sanidna (identical), Attha (treasure)

Prayojana or (necessities). The commentator takes Prayojana to mean,
'acts done for the furtherance of righteousness, worldly profit, or the
attainment of desires. What the author means seems to be this :— 'Those

that are bound by the ties of this particular kind of peace do not ob-
serve any difference with regard to their respective treasures and acts.
They consider one another's wealth and interest as good as their own.and
act accordingly."
§ For Prahrista of the text, the commentary reads Prakrista, which

undoubtedly is an emendation.
—
I08 KAMANDAKIVA NITISARA.
9. Peace that is concluded with a view to bring into a

remarkably successful termination all the controversies of the
occasion, has been named Upanydsa^ by those acquainted
with its nature.
10. *I did him good, he will also do so to me' — when
peace is concluded under such considerations, it is called
Pratikdra-sandhi.\
I r. 'I shall do him good, he will also do so to me,' — when
peace is concluded under such considerations, it is called
Pratikdra-sandhi % and it was such an alliance that was
]
formed between Rama and SLigriva.§

12. When two parties join one another for accomplishing
an act that is equally interesting to both of them, and if they
* Opinions also vary regarding the definition of this kind of peace.

'For Ekdrtha of the text we have substituted Sarvdrtka. The commen-
tator however does not changfe the reading, but explains the word
Ekdrthasamsidhi thus, "jis., the fulfilment of one of the objects of
desire. According to the commentator then the definition is something

like this ; Upanydsa-sandlii is that in which the parties come to con-
clude it with a previously-formed resoultion that, by such conclusion of

peace some of their objects will be fulfilled, such ss, the acquirement
of a certain territory, &c. The translation given by S. W. Jones of
this passage is incomprehensible to ourselves. We therefore quote it
below for our readers to judge. 'Upanyasa —prosperity through

wealth being given, and thence peace concluded by those empowered to
make it."
f To make our meaning explicit, we subjoin S. W. Jone's defini-
tion of this kind of peace.
" Pratikdva is peace concluded through benefits conferred and re-
ceived." The reader should mark the past tense in 'I did &c.,' for in
the next Sloka, the author gives another definition of Pratikara in which
a slight and insignificant change in tense only occurs.
t The definitions of Pratikdva embodied in Slokas 10 and 11 are

both covered by the one given by S. W. Jones. The distinction between
these two definitions, is immaterial.
For the allusion contained in this part of the Sloka,
§ refer to an
earlier note (vide note to Sloka 61, Section VIII). Though it is not ex-
plained in full there, it m\\ be enough to serve our present purpote.
§
KAMANDAKIYA NITISARA. I09
enjoy one another's confidence, the peace that is then con-

cluded between them, is called SamyogUr*
13. 'The best of your troops should join those of mine
to aggrandise my interests' — when under such a condition
dictated by the conqueror upon the cc^nquered, peace u con-
cluded, it is called Purushdntara.'\
14. 'You shall have to accompHsh this act for me, without
getting any help whatever from me' — when under some such
condition specified by the (conquering) enemy, peace is con-
cluded, it is designated Adnstapurusha-sandhi.X
15. When peace is made with a pcfWerful adversary
through the cession of a portion of the territories, it is called
/l^zV/d;-i«;2fl^/// by those who are versed in the principles of
peace-making.
* Samyoga literally means a 'firm union,' and what can bring about
a firm alliance but a common by int*est? Here also the definition
given by S. W- Jones is very curious. We give it below.

'
—
Samyoga Where the advantages are equal.' If this d#nition is
accepted, Samyoga virtually becomes identical with Kaphla.
f For Madartha, the commentary gives Sadartha, and explains

it to mean 'acquirement of territory,' &c. The definition of this kind
of peace would be something like ih\s-^" Purushdntara sandhi Is that, to
secure which the weaker party surrenders his troops to the use of the
stronger." S. W. Jone's definition is entirely different, and we know not

what the cause of it may be ; it is this :—
Purushantara —When two monarchs meet face to face in battle,
the wealth of one procures peace.

a compound formed of Adrista (not seen) and
X Adrista-piirusha is
Purusha man. Hence Adristd-ptirusha Sandhi is that, m which some

of the conqueror's men are bound to help those of the conquered,
when the latter called upon by the forfner, goes to perform some act
for the former's benefit. The definition given by S. W. Jones is incom-
prehensible. It is this :— "Adrista-purusha— when after peace, thus
bought, the foe joins in a treaty."

§ The commentary gives a different reading for Ripuvarjita viz.
Riptirurjita. This makes the meaning of the Sloka more explicit and
therefore we have accepted it. The original if translated literally will
stand thus, though the difference tfetween the tw© translatioiis (one in
—
no KAMANDAKIYA NITISARA.
i6. The compact that is formed between a sovereign

and his own troops, is called Atmamisha-sandhi. Peace that
is concluded for the preservation of self by the surrender of
everything else, is called Upagraha-sandhi.*

17. Where, for the preservation of the rest of the
Prakritis{\ peace is concluded through the surrender of a
part or the whole of the treasure, J or by giving metals other

than gold and silver,§ it is called Parikraya.^
18. Uchchinna Sandhi (destructive peace) is so called
inasmuch as it is concluded by the cession of the most
excellent lands to the foe. Paribhusana-sandhi% is that
which is concluded by giving up the products of the whole
territory.
19. That kind of peace, in which the indemnity (in
money or territorial produces) agreed upon by the parties
the body and the subjoined one) will be very immaterial. " When an
enemy is shunned by the stipulation that a portion of the territory should
be ceded to him, and when peace is concluded accordingly, it is called
Adista by those versed in the principles of peace-making." S. W.
Jone's definition is as follows. "Adista — Where land is given in one
part."
* The definitions, given by S. W. Jones, of these two kinds of
peace are as follows :
Afmamisha, — that concluded with a king's own forces.

Upagraha, — that concluded for the preservation of life.
f For Prakritis vide note to Sloka 24 Section VIII.

% This is also a Prakriti (vide note referred to above).
§ The original word is Ki(,pyam which means a base metal, hence,
any metal, except gold and silver.
II
The following is the definition given by S. W. Jones, in which
he has omitted one element. '
Parikraya — that concluded by a part or
the whole of the treasure.'
^ In different texts this word Paribhusana is substituted by one of
the two words Parabhusana and Paradusana, the latter being the reading
of the commentary. S. W. Jones, definitions are :
—" (i) Uchchana,
—concluded by giving the most excellent lands, (2) Parabhusana —
concluded by giving up the fruits arising from the whole territory."
—
KAMAVDAKIYA NITISARA. ,,I
is given by instalments, is called Skandhopancya sand/ii,^

by those who are conversant with the natures of peace.
20. Of these sixteen sorts of peace, the following four
viz — (i) that concluded through benefits conferred and
received {Pratikdra), (2) that throui);h friendship {Sanâfa)
(3) that through (marital) relation-ship {Sajitdna) and (4)

that through the presentation of gifts {Upahara) — are mostly
recognised.
21. In our opinion, the Upahara is the only sort of peace
that deserves the name. Except that concluded through
friendship, all the otlier kinds of peace are only varieties of
the Upahara-\.
22. Inasmuch as a powerful assailant never returns
without obtaining (considerable) presents, therefore is it said
that there is no other kind of peace more excellent than the
Upahara-X
* Different interpretations of this sloka have been suggested. We

however have followed the commentary, which has introduced one emen-
dation into the text viz., Sknndhaskandliena for Skandhas Skavdiiena.
Another explanation is this :
Skandhopaneya-sandhi is that in which the
vanguished party is required to carry what the conquer may demand of
money &c., on his shoulder to the place of the latter. The framer of
this definition has evidently erred by trying to be too much true to the
etymology of word which is Sknndha (or shoulder) and Upaneya (to be
carried). What S. W. Jones 'gives is this :
— " Where only a part of the
produce of the land is given."
f If the reader examines the definitions of these fifteen kinds of peace,

save that of the Sangata (which is formed through friendship), he will
find that ever}' one of them contains the elements that are essential to
the Upahara-sandhi,
\ What the author means seems to be this :

—A powerful monarch
invading another's territory does so with a view to obtain handsome
booty and unless he is offered valuable presents he will not give up his
attempt. And it is the Upahdya-savdJii that enjoins the weaker party
to offer those presents. Thus the Upahara is the kind of peace that is
ordinarily concluded ; hence its superiority.

H2 KaMaNDAKIYA NITISARA.
23. *A young princef, an old one, one long sick.f

one discarded by his cognates, § a cowardly sovereign, ||
one having cowards for his followers,^ one covetous**

one whose and followers are greedy and covetous,tt
officers
24. One whose Prakritis are disaffected, |J one exces-

sively addicted to sensual pleasures, one who is fickle-hearted
about his counsels, §§ one who desecrates the gods|||| and the
Brahmanas,
\
* The author now proceeds to specify the parties with whom peace
should not be concluded. These parties, as the reader will see, are
twenty in number. Immediately after, the author, furnishes reasons why
peace should not be made with them.
f The Sanskrit word is Vdla and S.W.Jones renders it into "A
boy" of course what the author means is not an ordinary boy, but a
;
boy-king.
X This is S. W. Jones's translation, the original word is a compound,

meaning literally "one suffering long from an illness." ^,
§ S. W. Jones's rendering is 'an outcast.' Ours is strictly literal. Jn
II
Who flinches from a fight. .^
^ S. W. Jones's translation of the original word is curious ; it is,-
'
a cause of terror,' It is incomprehensible, inasmuch as 'a cause of j|p
terror' is rather the party with whom a hasty conclusion of peace

would be politic. Our rendering is appropriate and strictly literal.
** A covetous prince naturally appropriates all booties to himsel-f,
i.
and deprives his soldiers of their rightful dues. Thus he cultivates ^

their ill-will, which goes to weaken him materially. ^H
ff If the followers of a king be covetous, they do not hesitate to
sacrifice their sovereign's interests for a paltry consideration. Such a
prince therefore, is always in danger.
XX Fo"^ Prakriti refer to an earlier note. The Prakriti's when dis-
satisfied undermine the king's pcjwer and bririg about his speedy fall.
S. W. Jones renders the original word into 'iH-natured.'

§§ The prince who divulges prematurely his counsels, renders himself
susceptible of an easy victory. S. W. Jones's translation is wide of the
mark here also. This is it :
— "He who has many schemes and different
counsels."
nil S. W. Jones'^ rendering is this, a contemner of the gods 'and

priests. It is believed that vihen the gods and the Brahmanas are
•
KAMANDAKIVA NUlbAKA. nJ
23. One who is under the influence of adverse (ate,*
one who relies too much on chance (or fate),t one who is
faniine-stricken.J one whose armies are in disordetj^.

z6 — 27. One in an unfamiliar land,|| one wiiose foes
number many, one who takes not time by the fore Iock/[
one devoid of truth and justice,** — ^Jet not a wise kinf^ con-
elude peace with these twenty sorts of persons, but let him
ever harass them in war; for, these, when assaulted, speedily
fall under the sway of their enemy.
offended they can bring about the ruin of a king. For '
gods' some subs-
titute '
his family-deities,' these latter are special images that receive
homage from the family as long as it continues.
* S. W. "one who denies Providence." Pro-
Jones's translation is
bably the translator has been misled by the word Upahatas, which
when compounded with Daiva has a different meaning altogether.
f A king depending too much on Providence, is consigned to a
singular inactivity which goes to ruin him.
X What the author means is this :

— " Wiien the king's territory
is visited with a famine, his subjects being starved, he naturally becomes
incapable of fighting.
S. W. Jone's translation is this :
— 'One who gains a litde by beggary,'
§ Supply '
through the prevalence of maladies, discontent and dis-
obedience, &c.'
II
The original word is Adesastha which means 'dislodged from his
natural site,' and hence, deprived of the security of his castles and advan-
tages of the soil and trenches and ditches and fortifications in it. S.
VV. Jones^gives :
— "One who is in any fereign country.'
fl S. W. Jones's O translation is this :
— 'He who takes not the right
time for action.' Some interpret the word in a different way thus : —
"When the king comes upon evil times and hard days," this latter
meaning is strained. So we do not accept it. Another which is prosible
and meaning seems to be a litUe is more correct, is 'one who fights not in
season.'
** A prince void of truth and justice, is alienated from his subjects
by his mal-treatment of them.
With these parties a king should not make peace, inasmuch as if war
is waged against them, the chances of defeat will be very little. So it
would be impolilic to allow thsse kings their liberties through peace.
15
114 KAMaNDAKIYA NITISARA.
28. ^People wish not to fight for the cause of a boo-

king on account of his want of Prabhdva.\ For, what mar*
would figlit for the interests of him who himself is unable to
defend them, and who again is not in any way bound to him
(by the ties of kinship).
29. An old king and one long sick, should not be
concluded peace with, inasmuch as they are devoid of
that element of regal prowess known as Utsdka Sakti,X
* Having specified above the parties with whom it would be impolitic

to conclude peace, the author now proceeds to show where the weakness
of those parties lie, by a knowledge of which an assaulting monarch
is sure to obtain advantage over them. The gist of what the author
has said above and what he is going to say, seems to be tWs that, " Fight
with those who would fall an easy prey to you, and do not conclude
peace with them." The strength of the twenty different sorts of persons
enumerated above, is undermined some way or other, and they there-
fore, are very susceptible of being defeated and dethroned. A wise
king llierefore, should not give tlêse parties the benefit of the peace
with him, but should add to his own territorial wealth by incurring the
least troubleand danger.
f A young prince is naturally weak and is unacquainted with the
tortuous courses and consequence of political measures, such as war
and peace. His ministers, army, followers, Sec, do not entertain that
amount of regard for him which would deter them from violating his autho-
rity. He himself again is physically incompetent to face the hardhips of a

war and to lead legions to fight. For these and many other sucft
reasons, his subjects hesitate to risk a battle for his sake and under
liis leadership. In this way, he is materially weakened, and is left to^
the prercy of the assailant, who if prudent, should not conclude peace
with hipti, but would crush him. (For Frabkdva vide note toSlokai,
Section I .)
In rendering the first portion of the sloka, S. W. Jones commits what

seems to l^ a mistake. His translation is this :
— " Men seek not to war
with a boy on aceourtt of his weakness, nor with an old man or an invalid,,
ihrougli want pf power in them to transact business."' But the autlior
has been specifying the parties against whom war is to be waged and wliC'
should not be concluded peace with.
i For Uts('ihas.akti, vide note to Sloka I, Section L

J
KAMANDAKIYA NITISARA. 11 5
a:nd are sure to be crushed by their own kinsmen (or

subjects).*
30. A king forsaken by his kinsmen, becomes easily

extirpable,t moreover they of his own family would destroy
him, if they could be won over by some personal good
service.
31. A coward, by abandoning battle, flies to his own

end.§ And even a brave monarch is deserted on the field
of battle by his men, if these latter be cowards. ||
* In ren-deriTig this Sloka we have been a little free in the use of

words, with a view to make
more the sense all the clear.
t So peace should not be made with him but ; his dominions should
be confiscated, as he would not be able to offer the least resistance, being
deprived of the assistance of those who alone would have fought hard
for him.
J The last word in the text is a compound formed of Stvaytha

(self-interest) a.nd Satkrita (gratified). Hence it means, — ''Gratified
(with the assailant) for his having helped in the furtherance of his selfish
interests." What the author wants to impress seems to be this, that
the assailant, when he proceeds against an out-cast-king, should win
over the latter's alienated relations by helping them in advancing their
personal interests ; then through their agency, he should pull down the
out-cast.
S. W. Jones's translation is as follows :
— "An out-cast is deprived of
happiness ; even they of his own family seek to destroy him for their
own credit."
Swartha Satknta may mean also, " for subserving their own selfish
interests", but it can never have the meaning ascribed to it by S. W.

Jones, neither can Sukhocheddya have the meaning given to it by the
same scholar.
§ A cowardly king, through a natural aversion for war, ever shuns
it ; and when attacked, he is sure to surrender

that being the case,
himself unconditionally to the assailant, which means his destruction. So,
it would be impolitic to make peace with him Whose kingdom could be
appropriated by a mere contraction of the brow. S. W. Jones's transla-
tion is given below. " A coward, through aversion for wars, naturally
flies away."
II
A king whose men and ministers are so rtiany toVvards, cannot
I.l6 KAkANDAKlYA NÎTISAlRA.
32. The troops of- a covetous. monarcli,* will not fight,
inasmuch as he pays them poorly, f And the king, whose

officers are orreedy and covetous, is destroyed by them when
they are bribed by the enemy.J
33. The king, whose Prakritis are disaffected, is deser-
ted by them at the prospect of a war,§ and he who is
excessively addicted to sensual pleasures, becomes so weak as

to be easily cruslied. |1
stand before an assailant, inspite of all his bravery ; for they would surely
abandon him to his fate, at the slightest prospect of a war breaking out.
Not even the valorous achievements and feats of heroism of that king,
would be enough to inspire noble sentiments in their hearts. For the
last line of the text the commentary gives this line, viz.
" Beerppi Bhirupurushais Sangrame, hi Pramuchyate."

S. W. Jones gives —" In battle, even a/hero is mixed in flight with
cowards."
* The word in the text is Anuj'ivinas, which literally means 'depen-
dents.'
t The meaning given by us in the body, is based on the commen-

tary. But another meaning is possible and that is this " A covetous ;
monarch shares not the booties obtained, with his troops, who therefore
naturally grudge to fight for him." The word in the text etymologically
means, 'one who does not equitably distribute hence the latter mean- ;'
ing seems to be more correct.
I A monarch who is imprudent enough to entertain covetous

followers, is sure to be destroyed through their agency ; for these un-
principled fellows would not hesitate the Itast to betray their king to
theenemy for a paltry bribe. Hence, if the assailant is wise enough,
he makes use of these potent tools, and does not want to conclude
peace with such a sovereign.
Banabhinnais, UteraWy mea.r\s " Weaned over by means of bribery
and gifts, &c." S. VV. Jones's translation is as follows.
"The subjects of a miser will not fight, because they share not his
riches ; and those of him who is not covetous, fight only through gift."
We offer no comments.
Thus forsaken, he becomes virtually powerless, and is easily
§
worsted by his enemy.

Such a king occupied with the task of gratifying his senses,
II
neglects his roya! functions and thus cultivates the ill-will of his people,
| f —
KAMANDAKIVA NITISARA. II7
34. The king who is undecided in his judi^ments (coun-

sels),* becomes odious to his counsellors ; and owing to
his infinnity of purpose, they neglect him when the time for
(joint) action comes.
35. A contemner of the gods and the Brahmanas, and
an ill-fated monarch, these two are reduced of their own
accord, through the consequences of their arr.int impiety.
36. " Providence is certainly the cause of prosperity and
adversity/ The fatalist arguing in tiie above manner, gives
up all personal exertions.
who, at the first opportunity join with, any other king that may come
with a hostile intention ;
thus virtually the king becomes helpless, and is
easily disposed of by his foe. The following is the rendering of S. W.
Jones.
" An ill-natured man is deserted in the battle by better natures, and
the sensualist who abounds in pleasure is overcome by it."
* The original word is Anekachitta-mantras which is a compound
meaning " manj'-minded regarding his counsels." We translate it \
a little freely in order to be consistent. The following is S. W. Jones's

rendering. "He who has many projects of his own is a foe to good
counsellors."
f The first few words of the Sloka may have another meaning.
In that case the rendering would undergo this change in the last part
viz., for " through the consequences, &c., we shall read " for virtue
is ever powerful." The double meaning seems to hinge on the euphonic
combination that may or may not be supposed to exist in Sadadliafma,
&c. What the author means is this that, such kings are subjugated
bj' their enemies without the least difficulty, for, by their impious deeds
they alienate both God and man from themselves. Thus I hey form
an easy prey for the conqueror. S. W. Jones's translation is this :
" A contemner of the Gods and priests, as well as the npposer of

Providence, is continually tormented with grief by force of his own
impiety."
X What the author means is this .-

—A monarch depending too
much on Providences ascribes all that many come to pass, to its agency.
And he consoles himself, in the case of an unfortunate occurrence,
sayinij, '
what could my exertions have done when Fate was so much
against me ? Surely Destiny is superior to human endeavours." This
IfS' KAIVTAIÂKIYA NITISARA.
37. Th6 monarch whose territory is visited by a famine^

gives his liberty up of his own acoi'd.* He also whose troops
are discontented has not the power to risk a battle'f
38. A king in an unfamiliarj land is crushed even
b'y a puny adversary ; witness, the case of the king of
elephants who when in water, is overpowered even by the
smallest shark.
servile reliance on Providence prompts him not to put forth his exertions
for the defence of his kingdom. Thus he remains unprepared when
assaulted by an inimical sovereign, and so falls an easy prey to him.
S. W. Jones's rendering of this sloka is : — Providence is certainly the giver
of wealth and poverty ; let a man therefore meditate first of all on Provi-
dence but not so as to prevent his own exertions.
;
* We have been a little free here, for the sake of lucidity. The
meaning of the author is this : —
When famine rages in his country and
when there is no food to live upon, its king surrenders himself of his own
accord without offering the least resistance, merely for this two-fold
consideration, (i) That none of his subjects would then fight for him ;
that even if they do so, they will be reduced through their want of food ;
(2) And that by surrendering himself he would at least then be able

to maintain himself and his people on the food that the conqueror would
naturally import for preserving his newly acquired domain. S. W.
Jones's translation of this part is this :
—" A miserable beggar is self-
tormented." It is needless to say that it is wide of the mark.

f The king, in whose army discontent and disorder, prevail cannot
confrdenlly encounter a foe, for it is almost certain that his troops will
desert him 6n the field of battle. The commentary parapharases the word
VdldvyasaHaksaktasya thus :
—" The army whose ranks number many
warriors who have not been duly honored for their services, and who,
in consequence thereof, are very much disaffected." S. W. Jones's
rend<-ririg is as follows :
—
" He who has a bad army has no power to
f^ght."
I F'or Adeshastha refer to ari earlier note. The commentary para-

phra^; s it thus. " In a country which is other than the one suited for his
site." For Hanyate the commentary substitutes Avijiyate which virtually
co'hveys the same idea. S. W. Jones's translation is this. " A foreign
invader is soon overpowered even by a weak foe. As the shark monster
of the lake, though small, seizes the king of elephants.' Apakarsati in the
t(?\t litei-ally meahs " draggs in" from krisa to draw.
m
KAMANDAKIVA N'lTlSARA. i 19
39. The king whose enemies number many, always

trembles in fear of them, like a pigeon, surrounded by
•liavvks ;
and
whatsoever path he treads, he
in is speedily
^destroyed by them**
40. One who unseasonably launchesf upon war, is
speedily crushed by one who fights in season. Witness the

example of the crow overpowered by the owl, when at
night the former is deprived cxi its vision'J
41. Under no circumstance whatever should peace be

concluded with one devoid of truth and justice, in as much
as owing to his vicious propensities, he will soon act in
direct contravention of the treaty, howsoever sacred it
may be.§
* A king having many foes is sure to be crushed, for it is impossible

that one would stand against many. S. W. Jones's rendering is as fol-
lows: — "He who trembles among a multitude of foes (like a pegion

among eagles), in ,\vliatsoever path he treads, is assuredly destroyed
<;ven by him with whom he travels on the road." iThe last poriioii is
superfluous.
f For Akdlyiiktasainyastii the commentary gives Akdlyuktastwa-

chirdt, which latter reading we have a<;cepted.
X The enmity between the owl and the crow is well known in Ijidia,
so much so, that it has past into a proverb. In the day-light the crow
attacks the owl, that can not bear the sun's rays, while by night when
the crows are deprived of their vision the owls attack them. Here is
S. W. Jones's translation of the SloUa :— He who engages unseasonably,
'
is overcome by him who fights at a proper time; as ti)e cruw was

reduced to weakness by the owl who attacked him by night."
§ S. W. Jones's translation of the Sloka is as follows :

—" Nevrr
make peace with a man void of truth and justice who, let his ,
treaty ,,he
ever so sacred, will soon be led by his improbity lo a violation of ,it.-"

J20 KAMANDAKIYA NlTISARA.
'42. *'A king true to liis promises, f an Aryya^X a.
virtuous prince, an Andryya,^ one having man) |1

brothers,
a very powerful sovereis^n, and one who has come off
victorious in many vvars,^} these seven are said to be the

parties with whom peace shouhi be concluded.
43. He^"^ that keeps his troth inviolate never acts
in contravention of the treaty he concludes. And it is
* The author now proceeds to enuinerate the parties with whom

it would be politic and wise to conclude peace. The principle that under
lies his advice seems to be this that, it is better to be in peace with those
who are difficult of being overcome and with whom, if war is waged, the
chances of success will be limited. The one consideration that should
always be like a sacred duty to a sovereign ; is the prosperity of the
territory over which lie rules ; and for its sake the monarch should pru-
dently launch upon war or conclude peace. Where there is tlie least
chance of securing any advantage by peace, it should not be discarded.

But it would not be politic to risk a war merely in the hope of getting
some advantage in case of victory, which in war is very doubtful. The
keynote of the author's political creed seems to be : —" Move in the line
of least resistance ; so crush them who are weaker than yourself, and pay
homage to them and cultivate their good-will who are stronger."
" true." Hence he
f The word in the text is Satya which means
who keeps his promises or troth inviolate even at the loss of his very life.
X Aryya lit means the Hindu and Aryan people as distinguished
from the A>!diyyas or the aboriginies. Hence it has come to signify one
faithful to tlie religion and laws of his country and of noble birth and
character.
§ The Andryyas are the people that inhabit a land before it is
conquered b}' an advanced race ; and as such, they generally are far
below in the scale of civilization than their conquerors. Hence the
word has come to signify base fellows of low moral standard whose
mode of life is considerably vile.
II
His power lying in the wisdom of his counsels and in the efficiency
of his men and munitions.
^ He that has obtained victory in many wars is sure to conquer ;
so
(
it is unwise to proceed hostilely against him .
«-»
\>,
'pi^g author now proceeds to furnish reasons why peace should be
concluded with these parties ; he also emphasises the fact that if war be
w;ii.;eil rigninst these, defeat will be the inevitable result.
t
KaMANDAKIYA NITISARA. 121
certain that an Aryya will never become an Anaryya even

if he loses his life.''^
44. All his subjects take up arms for a virtuous prince

when he is assailed. f A virtuous sovereign is invincible
owing to his love of his subjects, and to his piety of nature.
Peace should be made with an Andryya,^ for, even he,
45.
meeting an enemy,|| eradicates him like the son of Reitukd,^
* That is, even an honorable and high-born, person has to lose

if
his life he will not change his nature and be vile like an Anaryya or dis-
honest fellow. S. W. Jones's translation is this :—
" He who keeps troth inviolate will not alter his nature after a peace,
even if he loses his life. A good man most assuredly will not become
bad."
f And when he is thus supported by his subjects, the assailant has
no chance of vanquishing him on the other hand, it is not unlikely
;
that the latter's troops will rebel against him for his trying to annoy a
virtuous and beloved monarch.
% A virtuous prince naturally cherishes his subjects like his own
children. So, they become very loyal to him and look upon him
as their father, and do not hesitate to sacrifice their life and property
for his sake ; such a prince, so dearly loved by his people, is incapable
of suffering defeat. DitkJiochchedyas lit means 'he who- is extir-
pated with difficulty.' Prajdnuragdt may have another meaning, vis,,
through the loyalty of his subjects. S. W. Jones's translation is as

follows. " For a just man, all the world fight. A just prince prevents
calamity by love of his subjects, and of virtue."
§ Vide Supra, note to Sloka 43. It may mean here a bad man.
II
The commentary introduces a change in reading by substituting
Sa dwisa prapya for Samprapya. The change we have accepted.
^ Renuka is the wife of the sage Jamadagni the mother of Parasu-
rama.a celebrated Brahmana-warrior regarded to be the sixth incarnation
of Vishnu. The allusion referred to here, is this. King Kartaviryya
went to the hermitage of his father and carried off his cow. But Parasu-
rama wlien he returned home, fought with the king and killed the latter.
When the king's sons heard of the fate that had overtaken their sire,
they became very angry and repairing to the hermitage and finding
Jamadagni alone, they shot him dead. When Parasurama, who was
not then at home, returned, he became very much exasperated and
x6
J §
122 KaMaNDAKIYA NlTlSARA.
destroying the Kshatriyas.'^

46. Just as a thick cluster of bamboosf surrounded on
all sides by thorny plants, cannot be easily eradicated, so a
king, supported by his many brothers, cannot be easily
subdued.
47. When a kinw, ever so vigilant and assiduous,
is assaulted by a sovereign stronger than himself, there is no
made the dreadful vow of exterminating the Kshatriya race. He suc-
ceeded in fulfilling his vow, and is said to have 'rid the earth thrice seven
times of the royal race.'

* We
can not help remarking here that this Sloka is not very definite
about the idea it professes to convey. The example given seems to be
out-of-place ; the reasons furnished are not cogent. However we must
take it as it is. The meaning seems to be this :
— A king should not hate
the aborigines of a land but should be in friendly terms with them ;
for
there may come when he will profit by such alliance. To cite

times
an example from the Ramayana, Ramachandra was saved from many
dangers through his friendship with the Chandala Githaka, who belonged
to and most abominable caste existing in India. S. W.
the vilest
Jones's translation of the passage is as follows "Peace should be made :
even with a bad man, when ruin is impending not for the sake of ;
his protection, but from consideration of time."
Venu may also mean 'reeds.'

j"
% The last portion of the Sloka has been rendered a h'ttle freely.
It is superflous to comment that when the several royal brothers live in
amity and when there are love and respect binding them to one
another, there is scarcely any chance for a foreign invader to subdue
such a king. It is intestine discord that has been the ruin of many a
kingdom. S. W. Jones's translation is given below .
— "As dust when
intermixed with thorns cannot be trampled on, so a king, who has many
brethren cannot be subdued." The difference in the first portion of the
translation migiit probably have arisen out of a misprint in the scholar's
text which probably substitutes Renii for Venu, the Sanskrit letters
(i?a) and (5fl) resembling one another very closely. Renu means
'dust.'
§ All his efforts and perseverance avail him nothing when he is to

combat with superior migjt, and in spite of them, he is sure to be
defeated.
§ J
safety ;or him, as there is none for a deer under the claws of
a lion, (save in the conclusion of peace).
48. When a powerful sovereign wants to seize a little

only (of his enemy's territory or treasure), even tlien will
he kill the latter, like a lion killing an infuriate elephant.
Therefore, one desiring his own good, should conclude peace
with such an adversary."^
49. There are precedents to prove that it is better not to
fight with a stronger foe.f For, never can clouds roll in a
direction opposite to that of the wind.
50. Prosperity leaves not that king who bows low before
a powerful adversary and puts forth his prowess in proper
season, even as rivers (that naturally flow downwards) cannot
How upwards.
* The meaning of the author is certainly this, but his expression is

not clear. 'When a powerful adversary invades another's kingdom only
to get a little of the latter's territory or treasure, it is advisable for the
latter to conclude peace. For, like a lion that cannot possibly feed on
the entire carcass of the elephant, but kills it all the same, the stronger
enemy would kill the weaker one, though he does not want to appropriate
the whole of the latter's dominions.' But when the powerful king wants to
confiscate the whole kingdom, it is better to die fighting for liberty than
to surrender one's self.
f The first part of the Sloka admits of another construction, which

is as follows ;-i-"There is no evidence to justify the statement that a
powerful antagonist should always be fought against." This though it
does not change the meaning of the passage materially, is still worthy
of notice. The construction becomes different as we take Na with
Yodhvabyam or Asti, The construction we have given, points out the
appropriateness of the example embodied in the next line, which in the
other case seems out-of-place.
J S. W. Jones's translation is as follows: "It is not advisable to —

fight with a hero even a cloud cannot go in opposition to the wind."
;
The author enjoins the conclusion of peace with the powerful, for, trying to
go against them, a king is blown away like clouds trying to go against the
wind.
§ The principle inculcated in the first part of the Sloka is quite
apparent. None can deny that it is safe to bej in peace with one more
t :
51. Like the son of Jamadagni,* every king who, in
all places, at all times and over every enemy, obtains victory
in battle, enjoys the earth merely through the prestige of
prowess.
52. He, with whom a king victorious in many battles
concludes peace, is sure to bring his foes under his sway in no

time, even through the prowess of his new ally.f
53. Never should an intelligent prince trust his adver-
sary even if he be bound by the ties of a treaty, § inasmuch
powerful than one's self. But at the same time, the weaker of the two
must not miss any opportunity in which, by the help of his prowess and
energy, he has any chance of crushing his powerful rival. The author
means this : 'The comparatively weaker sovereign should remain in ap-
parent peace with others more powerful than himself, watching opportu-
nities to establish his superiority. This is the high road to royal pros-
perit)'. Pratipa means, contrary, adverse.

* Vide Supra note to Sloka 45.
f What the author means is this, that a king who has had the
fortune of obtaining a large number of victories, becomes so well-
known and feared that, he can enjoy his kingdom even tiirough his
mere prestige although at the same time there may be serious

diminution of his strength. S. W. Jones gives: — "Like the son of
Jamadagni, every king who in all places and at all times, obtains victory
in batde, enjoys glory."
J What the author means is this. A monarch concluding peace

with another victorious in many battles, enjoys much profit, inasmuch as
his adversaries knowing his alliance with the ever-victorious king, yield
themselves up without any resistance whatever, as they know that that

will be unavailing. S. W. Jones's translation of the Sloka is as follows
"He who makes peace with a prince who has been victorious in many
wars, assuredly overcomes his own enemies. This king therefore who
has been often a conqueror is he with whom peace ought to be made."
§ The anxiety of the author for the safety of the royal personages
is so keen that after embodying such an elaborate instruction regarding
how to chose parties to a peace, he would not be content ; but warns the
kings not to place confidence on allies, and not to be lulled in a sense of
safety generated ordinarily by a thought of the conclusion of peace.
Such thoughts of safety often bring disaster on a king.
§
KAMANDAKIYA NITISARA. 12$
as, in the days of yore, Indra while openly declaring a cessa-

tion of hostility, slew Vritra (when the latter was thrown out
of his guard.)*
54. The enjoyment of royaltyf either by a son or by

a father, changes his nature considerably, J and tlierefore is
it said that the ways of princes are different from those of

ordinary people.
55. When assaulted by a powerful adversary, a sovereign
should seek shelter inside his castles, whence he should
make vigorous efforts, and for his own liberation, invoke the
assistance of another king still more powerful than his
assailant. II
* The allusion in the last part of the Sloka is obscure. Vritra was a
powerful demon who was killed by Indra. But we know nothing of the
perfidy of Indra referred to here by the author. The reader is referred
to our translation of Srimadvhagavatam, Book VI, where an elaborte
description of the battle could be found.
The commentator suggests certain minor changes in readings viz.,
Samhita for Samdhita and AdroJie for Adroha.
f For Rajyainnicha the commentary substitute: Rajyalida, which
latter reading we have accepied.
I The first line, lit. translated, would stand thus :

— "A low-minded
father or a son becomes susceptible of perversion when royalty devolves
on them."
§ What the author means seems to be this :
— "The filial or pater-
nal affection that is ordinarily found to subsist between a father and a son,
could not always be looked for in the royal father or son. Their exalted
ranks swing their heads, and their conduct become unnatural. It has been
wisely said "Uneasy lies the head that wears the crown" for, it cannot
even find solace in the lap of the father or the son. Wliat made the
auth.or put in this Sloka here is this that, he has already warned sover-
eigns not to trust allies ; he also advises them not to trust their own father
or their sons, for royalty is like an intoxicating liquor having the power
to corrupt the whole inner man.
The author now proceeds to describe what should be done by the
II
king who is unfortunate enough to be assailed by an adversary who

reader
would not consent to conclude peace. The advice given, as the
can see, is perfectly politic and none the less diplomatic.
§
56. Like* a lion attacking an elephant, a monarch

forming a right estimate of his own Utsahasakti,\ can fall
upon another superior to him. This is what the son of
BharadvvajaJ says.
57. A single lion crushes a thousand herds of huge tusked

elephants ; therefore, working himself up into fury equal
to that of a lion, a (weaker) sovereign should fall upon his
(powerful) adversary.
58. ||0f a sovereign, who exerting himself to the best
* The author now points out what is to be done in the absence of
a sovereign competent to help the one assailed by a powerful adversary.

In this case, the weaker monarch should at first carefully judge his
Utsahasakti (Vide below) and then he should fall upon the assailant.
That there is chance of success, the author exemplifies by citing the
case of the lion slaying the elephant, which latter is much stronger and
larger in proportion than the former.
f Utsahasakti we have explained in an earlier note (Vide note to

Sloka I, Sec. I). But the meaning the author here wants it to convey
is a little wider. It means not only the power of energy, but also
agility, quickness and activity which are the qualities incident to an
energetic nature. Utsahasakti here refers also to the other Saktis of the
sovereign, and it includes, the efficiency of the army and the abundance
of the sinews of war.
J The son of Bharadwaja is the celebrated Drona, the military
preceptor of the Kurus and the Pandavas. He was born out of a Drona
or bucket in which his father preserved the seed which fell at the sight
of a celestial nymph called Ghritdchi.
§ The author further illustrates what he has said in the previous

Sloka. It is not so much the physical strength of his soldiers that
gives success to a sovereign, but it is their fierceness engendered by
some sense of wrong, that ensures it. Strength is as necessary for suc-
cess as are agility and quickness and firmness of intention.
II
The author now proceeds to state that as there is risk in hazard-
ing a battle with a powerful adversary, there is also immense advant-
age to be derived if in any way victory may be gained. When a king
can put down his assailant, his other enemies are naturally inspired
with a liigher estimation of his strength than they had ere now formed.
Thus they are frightened and venture^not to oppose him when he attacks
of his powers, can crush his superior with his army,'^ the
other enemies become conquered by l»is (this display of)
prowess only.f
59. Where in war victory is doubtful, (in that case) peace
should be concluded even with one equal in every respecljj
for, as Vrihaspati§ says, " E(nbark not in any project
where success is uncertain." ||,
60. For these reasons, the sovereign that desires his pros-
perity to reach the acme,^ should conclude peace even
with one equal to him in all respects. The clash between
two unblaked jars surely becomes destructive of both.^^
61. Sometimesft by resorting to (uncertain) war both
the parties reap destruction. Were not Sunda and Upa-
sunda, bothJJ equally powerful, destroyed by fighting with
eacli other ?
them ; and they fall an easy prey to him. In this way, without the
evils of war, he succeeds in extending liis empire, which is the highest
ambition a sovereign may cherish.
* For Sasainasya the commentator gives Alpasainasya.
f For Pratdpasidhena the commentator substitutes Pratdpasidha,

X the sum and substance of the author's advice is embodied in the
text of this Sloka, which is very sound and statesman-like.
§ Vide an earlier note.
11
S. VV. Jones's translation of the Sloka is as follows :
— "Let a
lang seek peace for the love of religion ; in war success is doubtful ; but
in making peace let no man doubt. So said Vrihaspati."
^ The commentary suggests some minor changes in the readings
which are as follows : — For Tatsampfaviddhe it reads, Asampraviddhe
•and Abhibriddhikama tor Ativyiddhikavia.
** The last part of the Sloka hints at the result that may be expect-
ed when two princes equal in prowess happen to figlit witii each other.
Apakkayo means 'not maturely burnt.'

the instruction given in the last
.
-W The author turther illustrates

part of the preceding sloka, by saying that war between two equally
powerful princes is destructive of both.
XX S.uada and Upasunda were two brother demons, the sons of
Nikumbha. They got a boon from, the Creator that they would not dje
62. *Even the most degraded and powerless enemyf

should be made peacej when calamity threatens,§
with,
inasmuch as, attacking at that time, he may cause troubles
(to the mind)I| like a drop of water causing pain when it
falls on a lacerated limb.^
\
until they would kill themselves. On the strength of this boon, they grew
very oppressive, and Indra had at last to send down a lovely nymph
named Tilottamd, and while quarrelling for her, they killed each other.
* The text of the Sloka has been considerabty changed by the com-
rnentator in order to wring out a plausible meaning. The Sloka specifies
the occasion when peace is to be made even with a low-born person. We

notice the changes of reading in the following notes.
f The word in the text is Viheena for which the commentary gives
Atiheena. The commentator suggests Atiheena to mean 'in very bad
circumstances.' This meaning is good. The author has said before
that peace should not be made with those who are liable to be easily
conquered but there are occasions when even such an adversary should
;
be made peace with.
% For'' Susandhopi the commentary gives Sandheya.
§ For Agatas the commentator reads Agate.
II
For Himavat the commentary suggests Hi manas.
^ For Kshatam the commentator gives Kshate. The whole Sloka
with the changes of reading noted above would read thus :—
"Atiheenopi Sandheyas Vyasane ripurdgate,
Patandunoti hi manas toyavinduriba kshate.^'
What the autor means is this :

— "Ordinarily peace should not be
made with a weak and low-born adversary, as he can be defeated
with ease. But when you are threatened by any grave calamity you
mi^ht conclude peace with him, so that your anxiety on his score will be
lessened. Monarchs weaker than yourself though ordinarily can do
no harm to you, yet they may afflict you when you will be overwhelmed
with a serious catastrophe ;
just as water though it does not give pain
under ordinary circumstances will do so, when you are wounded.
—
KAMANDAKIVA NITISARA. 12q
63. If* on such occasions,! the comparativf^ly weak

monarch refuses to make peace, the reason is to be found
in his mistrust;]: (of the other party). In that case, gain-
ina tiie former's confidencej the other party should ruthlessly
crush him.§
64. Havinor|| concluded peace with a monarch more
powerful than himself, a king exerting carefully to please the
former,^ should so serve him as to gain his confi-
dence.**
* As in the previous, so in this Sloka also, various changes in

reading have been introduced; and in lieu of noticing the changes
separately, we give below the Sloka as it would bejwhen the readings are
all amended :
'^Heena diet Sandhi na gachchet fatra heturhisnmsayas

Tnsya Visramvamdlakshya praharettnttnisthuram."
The author here suggests the measure that should be resorted to, in
the case of the weaker king's refusal to make peace. The Sloka as given
in the text, may give some meaning, but that would not be suited to the
context. Literally rendered it would be this :
— 'Never desire to make
peace with the low, the reason being, there is much uncertainty in such a
treaty (and hence it will not last long). Therefore securing their confi-
dence, a king should smite them down, actuated by desire for gain,'
Even here, we have to change a little of the text.
f When calamity threatens.
X This part of the text seems to be vicious. The commentator has

not suggested any emendation. The emendation embodied in the chang-
ed reading of the Sloka is our own. Samsaya means 'doubt' or 'mis-
trust' therefore .4 -fawâya means 'certainty' 'belief &:c.
;
Thus we can
make out some sense if we read Asamsajas.
§ The last portion contains advice as to how such refractory
kings should be dealt with.

The author now proceeds to determine the duty of a weaker
|]
monarch when he concludes peace with one stronger than himself.

^ For Tarn pravisya pratdpavan, the commentary gives Tamattu
pratiydtnavdn. We have translated the reading given in the commen-
tary. There is another minor change in the next line of the Sloka, which
needs no explanation.
** The strain in which the author sings is this .—"When peace is
made with a more powerful king, try to gain his confidence by hook or
17
J t
I30 KAMANDAKIYA NITISARA.
65. Unsuspected* and ever watchful and always in-
scrutable in his expressions and designs, he (the weaker king)

sliould speak only those words that would be agreeable.
But he should do what it is his duty to do.
60. Throusjh confidence intimacy may be secured ;
through confidence an act (ot st^lfish interest) may be success-
fully achieved. § It was througli iier cuuli.lence on him

that the lord of the celestials was able to destroy the Icetus
of Diti.ll
by crook ; and then taking advantage of the intimate knowledge that

you would gain of his affairs, crush him completely. Whether you make
peace with the weaker or the stronger king, always try to crush him, so
that you will be relieved of the fetter that peace necessarily puts on you."
It seems that the author would not hesitate to inculcate the sacrifice
of honesty and good faith at the altar of empire's advancement. We
do not know what ultimate good such a policy would bring. What we
have written above, would be evident from a perusal of the next Sloka.
* Lit. rendered would be, 'confided upon.'
f If he behaves in this way, not the slightest suspicion would ever

fall upon him. Thus he would have every opportunity for serving his
own end viz., to slay the stronger king. ''Pr'iya" words are as ^'Jaya"
"Jiva," "Victory" "Long live the Emperor" &c.
X This, according to our author, is, as the reader is aware, to slay

the other superior king. The weak show ever)' possible
prince should
deference |to his superior in words and deeds, but he should never forget
his ultimate aim of doing away with him.
§ The author now enumerates the advantages that are gained

when confidence of the stronger king is obtained by the weaker.
Being a confidante, the latter gradually becomes a favorite ; when in that
position, it becomes considerably easy to achieve the task (or the duty as
the author calls it) he has in his heart viz., the destruction of the former.
II
The last part contains an allusion which has not been explained in
the commentary. The reference seems to be to the birth of the Marutas
or Wind-gods. When Diti the mother of the demons was quick with the
Marutas, Indra, knowing by his jj/oâ- prowess that she was going to give
birth to a child that would be a formidablejopponent of his, entered her
womb and there severed the foetus in seven times seven parts.
KAMANDAKIYA NITISARA, I3I
67. Having* formed a firm alliance with the principal

officerst or the royal sonj of even a cooI-heacled§ assailant,
the (assailed) king should endeavour to sow dissension|j
among the former's parly.
68. The^ assailed sovereign should try to saddle the
principal oi^cers of the assailant with accusations, by spend-
ing money** lavishly (in bribes) and by (treasonable) letters
and documents, in which his identity would be hidden. ft

69. Thus|J when an intelligent sovereign succeeds in
* The author now suggests other measures by which a powerful

assailant may be These measurss naturally fall under the
overthrown.
expedients of foreign policy enumerated in an earlier note (Vide note to
Sloka 51, Sec. IV). The first of these measures is to sow discord {Veda)
among the enemy, which will considerably reduce their strength and
activity. This end, according to the author, is best served, when a con-
spiracy or league may be formed with one of the principal officers of the
assailant's state.
f Such as, the minister, the royal priest, the physician, or the
commander-in-chief.
J The word Yuvarajdh or the heir apparent or the crown prince.
is
What
§ the "author means seems to be this 'Even a cool-headed :
—
adversary may be overthrown in this way, not speak of him wlio is rash.'
The commentary has introduced an emendalion here

II
; it reads
Antaprakopam for Taias prakopam. The reading given in the text
scarcely yields any rational meaning.

The author now suggests
•^ the means by which dissension can be
effectually sown. The means is this ;
— 'The assailed sovereign after
gaining the confidence of the assailant, should try to alienate him

from his ministers &c. He should try to bring down the wrath of the
sovereign over the officers of state by imputing false charges to them ;
these charges, he should uphold by producing witnesses secured through

bribe, and by forged letters and documents which should be so carefully
drawn up as not to cast the slightest suspicion on him.'

** The reading in the text is vicious, and we have adopted that
given in the commentary, which \s Arthotsargena.
viz., Arthasanghi-
It The commentary suggests another reading
tais, which means 'the meanings of which are very deep.'
XX The result of sowing distrust among the adversary's party is des-

cribed in this Sloka. We have, in our translation, been a little free
§
132 KaMaNDAKIYA NITISARA,
accusing the principal officers of the assailing monarch, the

latter in spite of his beingj formidable, reletâtes all activity,
inasmuch as he loses confidence over his own people.^
70. laLiiguingt with the ministers of the enemy, the
assailed king should tone down their efforts to crush htm.;]:
He should kill his enemy by weaning over his physician,

or by administering poisonous liquids. ||
yi. The assailed king should, with all his efforts, try to
enkindle the wrath of the monarch wliose dominions lie just
behind the assailant's.^ Then, through his agency, he
regarding the construction ot the original, but this make the translation all
the more lucid.
* Tlie last portion of this Sloka would have been unintelligible but for
the reading suggested in the commentary, which reads Yatyavisivdsam
for Yasyn visivasa. When a sovereign cannot trust his own people, he
can scarcely risk a battle with his enemy.
f What the author says in this Sloka is this "The assailed king :
—
should form secret alliances with the minister &c. of the assailant, so
that they would not fight to the best of their abilities. It was this
principle which Lord Clive followed in making Mirzafar apathetic to-
wards the interest of Siraj during the battle of Plassey. As is well-

known, Mirzafar during the course of the battle remained with his soldiers
as inert as a''wall. This conduct was of course due to the leasfue he had
formed with Clive previously."
% For Tadavasthayn Samunnayet the commentator gives Tadd-
ramvam Samnm nayet, which indeed is an emendation. The former
hardly gives any sense.
§ Who, of course, is able to treacherously kill him without the least
difficulty.
II
The last mentioned alternative seems naturally to be connected
with the other. But we have faithfully followed the construction of the
original.
^ The text of the Sloka is obscure inspite of the emendations

given in the commentary. The translation given above is suited to the
text and to the teachings already inculcated by the author. The Sloka
would admit of another meaning, which will nearly tally with what is
given above, differing in minor details only. That rendering would be

something like this:
— "The assailed king should fan a quarrel between
KAMANDAKIYA NITISARA ; ^ -
should heedfully bring about the assailant's riestruclion.*
72. Thef a'ssailed king should, through spit's disjûised

as astrologers]: inhabiting the assailant's countrv§ and
possessing all the auspicious marks of inspired Seers, cause
predictions to be made before the latter to the t-fTr^ct that
dreadful calamities would soon overtake him.
73. Takinoll into consideration the loss,^ the ex-

penditure,** the difficultytt and the destruction^ &c.,
the assailant and him who is looked upon with disfavor by this laittr.
Then, through the agency of the person out of favor, he should crush the
enemy." What tl>e author refers to is that expedient of foreign policy
which is known as Veda. What he means is this that, when a weak
monarch is assailed, he cannot but seek external help, and this he should
find in the Parshnigrdha of the assailant, whose anger acainst
the latter he should try to rouse. Then united with the Parshnigrdha he
should crush the foe.
* The commentary gives Pradharsayet for Prasadhayet ; we have
accepted the emendation.
I This Sloka suggests a means that would act as a deterrent to the

assailant and induce him to adjourn active operations against the assailed,
and thus giving the latter time to secure others' help &c. The meaning
is this :
— "As soon as he is assailed, the king should, by bribing, win
over some of the subjects of the assailant's dominions ; he should then put
them in disguise as venerable astrologers with all the exterior marks of
holiness. They should then repair to the assailant's camp who would
naturally seek their help in determining i\\e finale of tlie war he is going
to wage. Now the disguised astrologers would tell him that the stars
are impropitious and forebode great danger. In this waj' the assailant's
spirit will be damped and he will not launch immediatel)' on war.
§ Naimittikai — means those who can read the signification of
Nimittas or omens. Hence an astrologer.
X For Uddesa kritasamvasai the commentary reads Taddesakrita'

samvasai ; and for Sadhtilakshanai it reads Siddhalakshaimi.
II
The author now proceeds to delineate the evil effects of war,
which he thinks will dissuade kings from riskingf wars ra;hlv.
5[ Such as the death of the principal and trustworthy c fficers.
** The draining of the treasury and the devastation of the crops &c.
ft Such as the inclemency of the weather, 8cc.
XX Of men and munition.

134 KAMANDAKIYA NITISARA, #
involved in a' war. and weighing seriously its sôod as well as
evil effects, the assailed king would rather do well to will-
ingly"^ submit to certain hardships, than launch upon war;

for war is ever prolific of evil consequences.
The body, the wife,t the friends and the wealth
74.
of a sovereign may cease to be of any avail to him, within a
wink's time, when he launches on war, (in which tliere is every

possible danger of iiis life). J These again are constantly
jeopardised in war. Therefore an intelligent§ sovereign
should never engage in a war.
75. What king, who is not a fool, would put his friendis,
his wealth, his kingdom, his fame and even his own life in
the craddle of uncertainty by embarking on war ? I|
1^. When assailed, a sovereign desiring peace, should

concludt:^ a hrm treaty, by means of conciliation, gifts or
or bribery or by sowing dissension** among the enemy, at

a time when the latter's array of troops would cross the
boundaries of his tf rritory ; before this should not betray his
peaceful intentions. ft
77. Protecting himself and his army effectually and con-
centrating all his forces, a brave king (when assailed) should
* When there is no other alternative except war, it is better to

make peace even with certain inconveniences to one's self.
f What the author means is this : — When a king engages in war

there is every danger of his being slain, in which case his body, wife, &c.
will be of no use to hiin.
% For Valam (army) the commentary gives Kalatram or wife.
§ The reading in the text is Vidyat which certainly is vicious. The

commentator gives nothing. We substitute Viawan.
As soon as a king engages in a war, these things become uncer-
II
tain, and he may lose them any moment, being slain or defeated.
** For Santapayet the commentator gives Samsthapayet which
reading we have accepted.
^ For tiiese Vide an earlier note (Sloka Sec.
ff In the last part of the translation, we have been a little free for
the sake of lucidity.

—
KAMANDAKIYA NITISAKA. 135
perform many manoevours to afllict liis assailant ; then wlit-u
the latter shall be involved in great dangers, let hi(n make

proposals of peace. For iL is with hot iron that hot iron
"^
becomes fused.
78. These are the different kinds of peace (and the

modes of forrriing them), which have been enumerated \>y
ancientf and mighty sages. By putting fortli his prowess,

a ruler of men slionld sul)durr his refractory^ enemy. He
should act after having discerned (through his prudence)
wliat is good§ and what is bad.||
Thus ends the ninth Section, the dissertation on peace,

in the Nitisara of Kamandakiya.
* But if the assailant refuses to make pe.-ice, the author says, the
assailed should not surrender unconditionally, but to the best of his

might and intelligence, fight and annoy his adversary. If at the time
of his defeat he wants to make peace, the victor would be exacting in
his terms. So, by equal fierceness only, can he conclude a firm treaty.
S. \V. Jones's translation of the Sloka is as follows.

" Preserving his secret unrevealed and his forces well-united, let a
hero march and annoy his enemy, for hot iron may form an union with
hot iron ; so he by equal fierceness, at a time when his foe is fierce, may
conclude a firm peace."
Vor Sayntapam in the last line the commentator gives Sandhanam,
which evidently is the true reading. The commentator quotes Chanakya
in support of the author.
" Nataptam Lohatn, Tapteiia, Sandhatte."
'
Cold iron cannot become fused with hot iron.'
t For Purvatana the commentator reads

Purvatama.
X That is, unwilli'îf to make peace,
§ The last portion of the Sloka has been considerably changed in
the commentary. For the last two lines, it reads :
Tadenam Vinayet Nareswaras

Valat,
Samikshya Karyyam Guru Chetaratdwidlia.
We have adopted the reading of the commentary still ;
the context
seems to be vicious.
The word is Guru which lit - means, '

that which redounds to
II
the credit of the performer.'

. J
SECTION X
^'
Jl OSSESSED by tliou«i;hts of revenge, and wiih hearts
burning with anger engendered by the infliction of mutual
wrongs, people proceed to figlit with one anotlier.* *!
2. One may also launch upon a war, for the amelioration

of his own condition, or when oppressed by his foe.f if the
advantages of the soil and the season be in his favor. '^l
3. §Usurpation of the kingdom, abduction of females, |[
seizure of provinces and portions of territory, If carrying away
* The author's meaning, explained by the commentator, seems to be

this :
— " Wrath and resentment caused by the infliction of injuries, are
the chief causes of war."
f What the author means to say is this : — Wrath and resentment are
not the onlj' causes tliat breed war, but a desire for elevating one's posi-
tion, or excessive oppression by the foe, may also lead one to hazard a
war. But there is a provisio in the latter case, which is this that
before declaring war, one must see that the advantages of the land and
time are in his favor ; if they are not so, he must not go to war, for, in
that case defeat will be inevitable.
X Desakalavalopetas. — Another meaning of this compound different

from what we have embodied above, is suggested by the commentator ;
it is this :
— Supported by the advantages of the land and the season,
and by an army well-equipped with men and munition.
§ This and the following two Slokas should be read together. The
•Tuthor now enumerates all the causes and occasions when war is
launched upon by kings and sovereigns.
II
For example the commentator cites the case of the abduction of
Sita by Ravana, (refer to Ramayana).
^ Sthatza and Desa mean almost the same thing ; in our rendering
we follow the commentary strictly.
§
of vehicles and treasure?,* arrogance, f morbid sense of

honor, J molestation of dominions,
4. Extinction of erudition, || destruction of property,
violation of laws,^ prostration of the regal powers, infiuenc«
of evil destiny, the necessity of helping friends and allies**
disrespectful demeanour, the destruction of friends.tt
5. The want compassion on creatures, JJ disaffection

of
of the Prakriti Mandala,%% and common eagerness for

possessing the same object, these and many others have been
said to be the (prolific) sources of war.
6. The|||| means for extinguishing the wars caused by
* Ydna lit means 'that which carries,' hence conveyance of any
kind, including horses, elephants &c., Dhana the commentary explains
as gems and jewels.
f The word in the text is Mada, explained by the commentator to
mean, arrogance engendered by the sense of personal courage and
heroism !
X Like that of Ravana, who thought, "What, shall 1, Ravana the

king of the three worlds, make oyer Sita to her husband, out of sheer
fear?"
§ The original word is Vaisayikipida — which lit : means 'some dis-
order in the kingdom.' When caused internally, it breeds civil war.

Visaya here means 'kingdom.'
II
The original word is Jndna-vighdta which thecommentary
explains to mean the destruction of the literary class, who are instru-
mental in the cultivation and spread of knowledge.
% The commentator explains, — the infringement of the social laws,
and customs.
** The word in the text is Mitrdrtliam which the commentary takes to
mean, 'for the sake of friends.'
ff The word in the text is Bandhuvindsam ; the author means this,
that when an ally is destroyed by his enemy, a king takes up the cause
of his ally and avenges his destruction or ruin.
XX The commentary explains 'To abandon :
— creatures to the mercy
of their enemy, having at first given them full assurances of safety.'
§§ Prakriti Mandala — refer to an earlier note.
nil Having enumerated the sources of war, the author now goes an
to describe the measures by which such wars may be put an end to. We
have rendered this Sloka freely for making the sense clear,
18
the usurpation of kingdoms, abduction of females and seizure

of provinces and portions of territory, have been specified
by those skilled in the expedients of policy, to be the relin-
quishment of the kingdoms, the restoration of the females

and the evacuation of the provinces, respectively."^
7. The means for pacifying the wars caused by the

violation of laws and the spoliation of porpertyf are the
restoration of the laws and the restitution of the property,
respectively. The means for putting an end to a war caused

by the molestation of the kingdomj by the foe, is to molest
the kingdom of the latter in return.

8. Of wars caused by the carrying away of treasures§
and by the destruction of knowledge and the prostration of
the regal powers, the end is reached hy the restitution of the

things taken, by forgiveness and indifference. ||
9. Wars brought about by allies through their oppression

and persecution, should be looked upon with indifference^;
* For Madena of the text, the commentary gives Damena.
•f
The word in the text would mean lit : "The war arising out of some
cause detrimental to the interests and government (of one of the parties
concerned)." We have translated this Sloka also freely.
:|:
Visaya here, as before, means 'kingdom or the dominions of a
monarch.'
§ For Ydna of the text the commentary gives Dhana, which we have
accepted.
II
The second line in the original bristles with bad readings. The
commentary has suggested certain emendations but for which it would
have been difficult to make any sense out of the line. For Shama it gi /es
Sama and for Tadarthaschafigena gives Tadarthatyagena. Both tht -^
emendations we have accepted.
^ The sense of the author is this : — When the allies of a king bring
about a war through their wanton behaviour and policy, he should not
join them, but remain indifferent ; so that, none of the evils of the war
may overtake him. It is always the duty of a sovereign to make
common cause with his allies ; but not so in this case.
— § f
but, for a generous ally^ even the very life may be risked.
10. War caused by the offer of insult should be extin-
guished by the offer of honor. Conciliation and propitiation
are the means for pacifying a war caused by pride and
arrogance of one party.
11. A brave kini( should reach the end of a war caused
by the destruction of a friend or an ally, J by the applica-
tion ofunderhand measures, or by having recourse to incan-
tations and magical spells.
12. For pacifying a war having for its cause the eager-
ness for possessing the same object (by two kings), a pru-
dent king should give up that object, provided that his royal
prestige does not suffer thereby ||
13. The war caused by the spoliation of a portion of

the treasures^ should not be prosecuted in,"^* inasmuch as
* The commentary gives Atmavatmitravargdrtham for Atamvat-

mitravargetu.
f But when a generous and faithful ally is involved in a war, a sover-

eign should offer him aid, even if such conduct may cost him his very life.
X When the ally of a king is destroyed, it is prudent for him not

to declare open war against his ally's foe, but to apply secretly the expe-
dients of policy and thereby undermine his (the other's) strength.
§ One line of this Sloka is omitted in the text. The line as given
by the commentator is this :
Rahasyena prayogena Rahasya karanena va.
Rahasya-prayoga is the use of covert measures. Rahasyakaran is the

employment of incantations and charms for some m.alevolent purpose ; it
Mdrana, Vaseekarana &c.

includes
What the author means is this
II
: —When two kings set their heart
upon possessing one and the same object, war becomes inevitable. To
av'jid such a war, one of the contending sovereigns must withdraw him-
• f ; but the withdrawing monarch must be careful that his royal prestige
is not prejudiced by his falling back ;
in that case, he should fight to the
last rather than lose his prestige and honor.

For Dhanapacharajate the commentator gives, Kosapaharajantte,
^
The meaning is not materially changed by this change in reading.
** For Tannirodham, the commentary substitutes Virodham, which
makes the Sioka intelligible.
— — §
by cafr)ing on a war, a man may lose all his treasures.*
14. Wlien the party against whom war is waged is
numerous, t its end should be reached by sowing dissen-

sions in the enemy's camp, by gift, bribery, J reconciliation,
templing offers, and other such expedients of policy.
15. War caused by the want of showing compassion

to creatures, should be extinguished by speaking agreeable
and pleasing words to them.[| The means approved of by
the pious for pacifying a war brought about by the evil in-
flueiice of Fate, is to propitiate Fate.^

16 — 18. War incident to the rebellion of the dis-
* What the author wants to emphasise is this : — When the cause of
the war is the seizure of a portion of the treasure, it should not be

carried on ; for, if prosecuted in, tliere is every chance of the rest of tlie
treasure being drained out to meet the expenses of the war ; moreover
there is no certainty about success.
f The word in the text is Mahajana, which the commentator takes

to be equivalent to Vaiitijana.
X The first half of this Sloka again has been omitted in the text.
The commentarj' supplies it. It is this :
Trishnopanydsayuktena Samadanadikenagha.
§ The author's meaning is this :

—When war is inevitable with a
aumericaliy strong party, then one should not hazard pitched oattles, but
try to produce intestine discord among the enemy's troops and generals,
and wean over some of them to his side by gift, bribery &c. Thus
weakening the odds against him, he will compel them to conclude peace.
II
The commentary quotes another reading for the first part oi the
Sloka, to be found in the Benares Edition. It is this :
Blii'.ta7jugraliavichchedajatsydnta7n Vrajet iiasee.
It means — 'One who can control his passions, can reach the end of a
war engendered by the failure of showing compassion to creatures.'
% When through the influence of Destiny war becomes mevitable,

the means for pacifying it, is the performance of ceremonies calculated
to propitiate adverse Fate and redound to the peace and tranquility of the
kingdom. These ceremonies are technically called Shiti, Sastyayana &c.
—
KAMANDAKIYA NITISARA. I4I
affected Mandala^ is to be pacified by the application of
one or the other measures of policy .f
Hostilities! have been said, by those who know how to

remove them, to be of five lands: — (i) Tliat produced by
a spirit of rivalry, § (2) tliat caused by some dispute about
lands, II (3) that having women at the root,^ ^4) that pro-
duced by irresponsible spies, "^^'^ (5) and that consequent nn
some fault or transgression on one side. ft The son of
ValgtidantiXX speaks of four kinds of hostilities only, viz.., (l)
that caused by the invasion of one's territory, (2) that caused
* The word in the text is Mandalaksliova ; Mandala of course here

refers to the Prakriti-mandala, and Ksliova means agitation or distur-
bance ; the commentator explains Mandalaksliova to mean, Prakritindm
Vidroha, or the rebellion of the subjects.
The word in original is Upaya (Vide note to Sloka 53 Sec V).
-j-
I Having enumerated the general causes of war and the means

for pacifjing them, the author now proceeds to define and describe the
several kinds of hostilities.
§ The original word in the text is Sapatnyam ; Sdpatnya is Satru

or a foe ; the commentary explains it to mean 'hostility ordinarily to be
found existing among foes.'
II
Vdstjtjam —etymologically means 'originating from some Vastti or
object; the commentator specifies the objeects to be, land, treasure,
territory &c.
^ The meaning of the author, as explained by the cemmentator is
this:
— "Hostility having for its cause the intrigue and illicit love of
women." This meaning although appropriate is not comprehensive ;
Strijam would mean that kind of hostility that has anything to do with
females.
** Here the commentator has introduced a change in the read-
ing ; he reads Chdrajatus for Vajnatam, Chdra means spies scouts or
emissaries ; hence clidraja would mean, hostility, which spies cause to
spring up between two parties. The Cliaras bring into notice some or
other of the treacheries of one party and thereby sow in the heart of the
other, the seeds of enmity.
ft This is the ordinary kind of hostility, which originates from some

guilt or transgression.
XX The son of Valgndanti is Indra the reading ; in the text is
Vahudanti for which the commentary gives Valgudanti,

by something (done by others) prejudicial to the exercise

of the regal powers,* (3) that resulting from some dispute
about the houndariesf of dominions, (4) and that produced
by some disturbance of the Mandala.X
19. Men take cognizance of two kinds of hostilities only
viz., (i) that which is hereditary, § (2) and that bred by some
fault or transgression. II
War^ from which the benefit derived will be a little,
that from which it will be nothing, that in which success is
dobtful,**
20. That injurious at present, ft that without any future
benefit, JJ that with one whose strength is unknown, that with
a wicked person, §§
* The original word is Sakti Vighatajam, which means, originating

from the deadening of the Saktis ; our rendering is a little free.
f The original word is Bliumyanantaraj dtam which the commen-

tator explains thus. '
Resulting in consequence of the territories border-
ing on one another.' Hence the meaning we have given above.
X Mattdala referred to here is the Mandala of twelve kings (Vide
an earlier note). The disturbance of this Mandala is equivalent to the
disturbances of the balance of power that is ordinarily found to exist in it.
§ That is, handed down by the father to the son ; ever constant in
the family.
II
This is the common sort of hostility, bred by the offer of insult
and offences.
51 The author now goes on to describe what kinds of wars are to be

avoided.
** The text-word lit translated would be, '
the result of which is
uncertain.'
+f That is, '

war that alienates friends and disturbs the balance
of power existing among the'kings of the Mandala.' Taddtwa means,
for the time being.
XX For the first line of this Sloka, the Benares Edition substitutes,
Ayatydin cha taddtwe cha dosa Samyamanam Tatha.
§§ The commentary paraphrases Dusta by deceitful for the sake of a- ;
good construction, here we omit to translate one word, and have

rendered it in the first half of the 23rd Sloka.
KAMANDAKIYA NITISARA 143
21. That for the sake of others,* that for the sake of
a female, t that extending over a considerable length of
time^J that against illustrious Brahmanas,§ that which is
unseasonable, II
that against one aided by the gods,^ that
with one having allies and friends proud of their prowess,**
22. That ^beneficial for the present but without any
future good, and that from which advantages may be derived
in future but not so at present,
23. These are the sixteen kinds of war that should not
be launched upon and tenaciously adhered toff by a prudent
* It is rather difficult to ascertain what the author means by

Parartham ;
ordinarily it would have the meaning we have already
embodied in our translation. The sense the writer wants to convey, is
that a king should not without much deliberation, take up the cause of
others, and even if he does
he should not prosecute the war for a long
so,
time. Another meaning hinted at by the commentator is, 'for the sake
of snatching away (or guarding and preserving) the properties of others.'
A war for the only object of depriving others of their properties and
rights, should not be waged and adhered to.
f Lit translated the text-word would stand thus Having for the :
— '
cause.' The commentator explains 'war brought about by the eager-

ness of two monarchs to possess one and the same women.'
% A lengthy war should be avoided for at the end it leaves both
the parties ruined.
§ It was believed in ancient India that Brahmanas had the power

to destroy their enemies by mere words of their mouth. So it is no use
waging war against them.
The original word is Akdla, which
II
the commentator explains
thus : — In seasons of the year that are not fit for declaring war, such as
the rainy season &c. Autumn is the best time for declaring war in India-
^ The word Daivayuktena which according to the commentator is

is
equivalent to DaivasaJdi sampannena. It was believed tiiat the gods fight

for men ; or the word may mean 'possessing divine or God-like power,
obtained through boons &c'.
** For Valodhritasakhnena the commentary gives Valodhwata-
sakhena.
ft The word omitted in the last part of the 20th Sloka, is here ren-
dered. For Stovtta the commentator gives Stamvita.
king. A wise king should wage only such a war, from which
advantages may be derived both at present, and in the
future.
24. He sliould ever set his heart upon performing acts

beneficial both for the time being and in future. By accom-
plishing such acts productive of present and future good, a
king never brings shame on himself.*
25. A learned man should perform acts conducive to
his good both in this and the next world. Tetnpted by
trifling wealth and objects of enjoyment in this world, he
should never do any thing detrimental to his welfare in the
next.t
26. A man acting in a way prejudicial to his welfare in
the next world, should be shunned at â distance. :j: The
ShastraSfhea^t testimony to the truth of the above propo-
sition. Therefore, one should perform pious and benefi-
cient acts.
27. When an intelligent§ monarch finds his own army
happy and efficient]! and that of his foe in the reverse state,
then may he launch upon war.
* In the original Sloka the verb is omitted. The commentory there-

fore supplies Ydti after Vdchyatdvi.
f The translation given above is advisedly made free in order to-
bring out the meaning of the sloka clearly.
J The meaning of the another is explained by the commentator

thus : — A person acting in a manner detrimental to his spiritual welfare
is tliought to be bold enough to perpetrate any sin whatever. So every
body suspects and is afraid of Iiim.
§ In this and the next two Slokas, the time and the circumstances
under which war may be declared, are specified. The original text-word
Matinian is explained by the commentator thus: —one who can judge
what would conduce to his good and what not.
II
The word in the text is Hrista-piista, a compound of Hrista
(or cheerful, contented &c) and Pusta (well supplied with men and mu-
netion, hence, in the most perfect condition^.
KAMANDAKIVA NITISARA 145
28. When he finds his own Prakriti Mandala* swellinjr

in prosperity and very loyal to him,+ and that of his enemy
in the reverse condition, then may he embark upon war.
29. Territory, allies and wealth, these are the fruits of
wart; when by war the gain of these three is certain, then

only may it be hazarded.
30. Wealth§ is desirable,|| allies are more desirable
and lastly, acquisition of territory is most desirable. All-
round prosperity is the out-come of territorial possessions,
and friends and allies come in the train of prosperity.
31. Against an adversary equally prosperous, a prudent

king should employ the expedients of policy. Even war against
him when carried on agreeably with these sure and infallible
measures of policy, is commendable.^

32. When war has already come*'^ a politicft king
* Prakritimandala refers to his numerous subjects,
f That is, enjoying health and plenty and cherishing the greatest
respect for their sovereign,
I 'By fruits of
war' the author probably means this, that a king risk-
ing a war, has the chance of acquiring territory, allies, or treasures.
§ The author now institutes a comparison between the three fruits of
war and thereby ascertains their relative importance. The acquisition
of territory, as the reader sees, is the highest good resulting from

war.
The word in the text is Guru which has numerous meanings here ;
means —
II
probably it ' importance,' but we have for the sake of lucidity
rendered it a little freely.
% Previously the author has advised that war with one equal in every
respeet should be avoided. When it is inevitable, pitched battle should
not be fought, nor should war be declared openly. But even if war is to
be declared openly and battles fought, then the measures of policy should
be adhered to, in order to undermine the streugth of the enemy.
** That is, when inspite of all previous efforts to avoid it, war is
declared, then the measures of policy should be had recourse to, for the
pacification of the war.

-j-j- The text-word is Vidwan explained by the commentator to mean,
Rajanitivisdrada or a sound and a veteran statesman.
J9
should pacify it by means of the expedients of policy. Victory

is a thing uncertain ; therefore one should not suddenly*
fall upon another.!
33. A king:}: desirous of enjoying never-leaving pros-
perity when assailed by a stronger adversary, should have

recourse to the conduct of canes§ and not to that of
snakes||.
34. Having^ recourse to the conduct of canes, one

gradually reaps immeasurable prosperity, whereas one who
behaves like a snake brings down destruction on him.
35. A wise king waiting like one mad or intoxicated**

for the opportune moment, should when such moments come,
suddenly upon and devour upff even an enemy whose
fall
streno-th has not suffered any diminution. ||
* That is, without mature deliberation.

+ The gist of the Sloka, given in the commentary is this : — Victory
in war is uncertain, therefore even though there are ample resources
for a kino- to carry on a war, he should pacify it with his best endeavours.
+ The author here advises what is to be done when the weak
monarch is assailed by the strong.
5 The original text-word is Vaitasee which means — " cane-like." V'
Vaitasee Vriti therefore means this :

—Just as a cane when forcibly bend
yields easily and offers no resistance, so when assailed by a stronger foe
a king should be yielding and pliant.
Voiijangi Vriti, is the serpentine conduct which is explained
11
thus by Chanakya himself.

Amarsawa Sonitakdnkhaya kirn paid Sprisantam dasafi
Dvijihva,
Serpents would never suffer any injury inflicted on them on the other ;
hand tliey bite men without any provocation and without any gain to
themselves.
^ The author now describes the effects of cane-like and serpentine
conduct.
** That is, as if quite indifferent and careless of what is going about
him. This is merely a feint.
ff That is, crush completely.

The primary duty of the weaker of the two, kings when assailed
XX
t
36. A weak king, should patiently bear the thrashing

by
the enemy, like a tortoise contracting within its shell when
beaten;* but when the right
time comes, the inlelligent
king should behave like a crooked serpent.
37. Judging of the times, a king should be forbearing

like the mountain, or furious like fire.J Sometimes it is advi-
sable to bear the foe on one's shoulder and speak sweet and
flattering words to him.|
38. A
king ingratiating himself into the favor of his
foe§ and by conducting himself like one solicitous of his
welfare, should know the purposes of the latter, which are
ordinarily difficult of being known ; then exerting himself in the
right hour, he should catch hold of the locks of the goddesses
is to keep his eyes wide open for any opportunity that may occur. Act-
ing in season, he may even crush ihis powerful enemy. He should
seem to be indifferent to the state of affairs around him, only to create
a belief in his adversary's mind that he is quite innocent.
* The advise given here is only a continuation of what is embodied

in SloUa (33). Kurma Samkochaiii means, the way in which tortoises
contract themselves within their shells when beaten or injured by men
or any other animal. So, a king, if he finds iiimself weaker than this
assailant, should behave like a Kurma or tortoise, that is, he should
take shelter in his castles or seek it with is allies, &c.
f The serpent attacks others with fury and shows no liniency for its
victim so should the intelligent king, acting in the right moment' should
;
be unrelenting and stern towards his foe, and would not stop until the
latter's destruction has been completely achieved.
The forbearance or the

% fury of the king should depend on the
season and his own strength. When hard pressed, it is politic to so
humiliate himself as to flatter, and bear on his shoulder his strong

adversary ; of course he is not to bear his foe literally on his shoulders, but
the phrase is used to signify the depth of humiliation.
§ The commentary differs from the meaning we have given ; it ex-

plains Prasadvritya to mean, by showing that he is contented with his
subjugator.
t
1^8 KAMANDAKIYA NITISARA.
of prosperity (and drag her over to him) ?>y means of his right
hand of deplomacy.^
39. A high-born, truthful, highly powerful, resolute,
grateful, forbearing, energetic, greatly munificient and affec-
tionate (towards his subjects) king is said to constitute a foe
difficult of being subdued or defeated.

43. Untruthfulness, cruelty, ungratefulness, fearfulness,
carelessness, idleness, cheerlessness, useless pride or pique,
and extreme procrastination, and addiction to gambling and

the company of women — these are the causes that ruin
prosperity.
41. When a prudent king finds these evil habits and
faults in his foe, he shall, equipped well with his three Sakh's,
march against the latter for conquering him. Disregarding
this a king brings about his own destruction ; this is what the
sages say.J
42. Inspired with a (laudable) desire for the ameliora-
tion of the condition of his kingdom, and the exaltation of
his own position, ever seeing the affairs and movements of the
(kings of his) Mandala by means of his eyes constituted by

the spies,! a monarch, with all his efforts concentrated, and
* Knowing the enemy's plans and mode of working &c. it would

be easy for the subdued sovereign to overthrow him. The first part
contains a metaphor, divested of which' it would mean that he would
gain victory and be prosperous.
f The last portion of the Sloka has been rendered a little freely for
the sake of lucidity. These habits in a foe render him susceptible of

easy victory.
% In this Sloka the author specifies the right moment for marching
against a foe.
§ Charas or spies are said to be the eyes of the king, i.e., through
their agency he can know what is going on in every part of his kingdom,
or anywhere else. C.f. Ramayana. "
Inasmuch as kings though remain-
ing far away, come to know of every object and affair through their
spies, they are said to have eyes constituted by the spies."
—
resolute should, betaking to the path of war, exert his

utmost in order to win success.
Thus ends the tenth section^ the dissertation on war, in
the Nitisara of Kariiandaka.
-;o:-
SECTION XI
I. 1 [E expedition
HI which an eminently powerful and
energetic* sovereignf whose subjects are loyally attached
to him through his many excellent qualities, sets out upon,
in order to obtain victory, J is called Ydna.\
2. Vigrihya, Sandhaya Sambhuya Prasanga and
* The original word is Utkristavala viryyasya which may have also

a meaning other than what is given in our translation viz — 'He whose
army is in an excellent condition and whose prowess is great.'
j" The word is 'Vijigisii' for an elaborate explanation of which vide
note to sloka i6th Sec VIII.
X The text word is Jayaisina, which means — 'one ardently desirous

of gaining victories.' But to avoid a clumsy construction, we have been
a little tree in our translation.
§ Ydna —This is one of the six expedients to be had recourse to by a

king inforeign politics, the root is Yd 'to go out,' literally meaning setting
out.' Hence 'march against an enemy or more strictly any movement of a
soveregin with martial intentions. 'The other five expedients are, (i)
Sandha peace or alliance, '(2) Vigraha or war (3) Sthana or Asifiaa halt ;
(4) Samsraya or seeking shelter with olhers and (5) Diuaidhibhava or ;
dnplicity. C. F. Amorakosa "Sandhirna Bigraho Yandniashanam

;
dwaidhava 'samsrayas"; the two previous chapters contain the disquisi-

tions on peace and war in this have been described the nature and
;
character of the other expedients.
I
—
Upeksha,* these have been said by eminent politicianSjt

to be the five different kinds of Ydna.
3. When a sovereign marches forward for crushing his
host of enemies by the sheer dint of his prowers, it is called
Vigrihya-yanaX by the Acharyyas\ conversant with the
nature of Yanas)\
4. When^ a monarch supported by his own allies,**
marches forth for completely crushing the allies of his
enemiesft by force, it is said to be Vigrihya-gamana.XX
* As the author subjoins elaborate explanations of these several

kinds of Yana, we need not anticipate him.
f The text word is Neepuna which lit: means clever, skilful. But
here it means, proficient in poUtics. The reference here is perhaps to
VriJiaspati, Sukra and others.
% Vigrihya comes from the root gralia to take, with the prefix vi'; it
means — to quarrel, fight ; vigraJia ov war also comes from it. There
are two different kinds of Vigrihyaydna ; the first of these (as defined in
the sloka to which this is a note) has been defined by the commentator
thus :
— "The expedition for the conquest of bellicose and assaulting foes.*
The other has been specified In the next Sloka.
§ Acharyya —generally means a teacher or preceptor, hence one who

expounds a particular science and teaches it to others. Here it means
the preceptors of tlie military science, such as Drona was.
II
The original word is Yanajna which means 'one who knows yanas *
the translation given above is free inorder to bring out the meaning
clearly.
^ This is the second sort of Vigrihya-yana referred to above. In

the first kind, the march is against the foe himself, and in the second it is
against his allies.
**. For the first half of this Sloka the following line is sometimes
substituted :
"Atimitrani Sarvani Sumitrai Sarvatas Valat^' the translation would

then stand thus :— "The march for crushing the treacherous allies with
the help of the faithful ones &c. "Atimitra" means —those who have
trangressed the bonds of alliance and have wandered astray.
ft The word In the original is Ari-niitra for an elaborate explanation

of which, vide note to sloka 16, Sec VIII. I
XX Synonymous with Vigrihya-Yana-Gamana being equivalent to
Ydna
5. When after concludinor a treaty* wiih the foe in
the rearf, the VtjigisuX out of a desire for victory, § ad-

vances upon another foe,|| it is said to be Sanahiiya-
gdmana*l.
6, When a monarch, in collusion with** Saman/asff
faithful, J J warlike§§ and powerful, marches against a (com-
* The text word is Parshingydhena-Satrunh lor an explanation of

which vide not to Slokai6, Section VIII.
f The original word is Sandhdva which is derived from Sam (com

pletely) and Dha to join or unite. Sandhhya lit means in collusion :
with.
% For Vijigisa Vide note to Sloka 16 Section VIII.
§ The commentafor explains, " Expecting victory over his foe

that is ready for the fight."
|]
For Yatrdyamam the commentator substitutes, Vatyanam,
51 Sandhaya-gamana lit : means, Gamana (Vana) or march, after

a Sandhi or treaty or alliance ; hence expedition against a powerful
adversary, in collusion with the Parshiiigrahas. Although the Parshui-
graha's attitude is hostile, yet for the sake of encountering a stronger
foe, alliance must be formed with him.
** Akeebhuya lit means, '
being one,' i.e. being of the same opinion
(commentary). But we take it to mean — ' united together.'
ff Sdmanta may mean, both a neighbouring or a feudatory prince ;
the commentary accepts the former, explaining it as " King's ruling
over territories bordering upon those of his own." But Sainanta has
another meaning which may be equally appropriate here and that
is, —a general entrusted with the command of the army.
XX The original word is Soucha-yuktai which lit means — Possessed of

Soticha or purity." Purity here of course is equivalent to political in-
tegrity. Hence, it comes to " faithful."
§§ Sdmparayikai lit means.relating to Sampardya or war ;

hence 'war-
like' or strategic. The commentary substitutes Sdmabayikai here, which
means — Counsellors or ministers. If this emendation be accepted then
it would be more appropriate to take Sdmanta to mean generals tlie ;
first part of the translation would then stand thus When a monarch — '
united with his faithful and powerful generals and counsellors," &:c.
152 KaMaNDAKIYA PflTISARA.
mon) foe,'^ it is called Sambhuya-gamana.'^

7. WhetT, like Suryya and Hanumatt: two king?,^
jointly undertake an expedition against a foe that threatens
the safety of the Prakritis of both, it is called Sambhuya^
ydna.
8, When after winning over Sdjnantas\\ of little prow-
ess by the promise of reward in case of success,^ a king
marches against his foes, it is called Sambhuya gamana.
* The word is Akatra or one against tivhom all should march.

•) Sambhuya-Gafnanam lit means a united advance, there are three
kinds of Savibhiiya-Gaman one is defined here and the others in the
next two Slokas.
% Suryya or the sun is represented in the Hindu Mythology as the

son of Kasyapa and Aditi. He runs his daily course through the heavens
on a chariort and four with Aruna for his charioteer. Rahu, a demon,
is his inveterate enemy who wreaks vengence on him at the time of the
solar conjunction and opposition. Hanumant is the great monkey
chief who played a prominent part in the Ramayana of Valmiki.
He once got the sun under his armpit, for the latter trying rise in the
heavens when Hahumant wanted him to remain below the horizon.
Thus they were not the best of friends.
The allusion referred to here is obscure ; but the commentary ex-

plains it. It says that in one occasion Suryya and Hanumant, jointly
went to war against Rahu who wanted to swallow the sun as also the
face of Hanumant which latter he probably mistook for the moon. Then
though Suryya and Hanumant were not the best of friends, they joined
together against their common foe.
§ The commentary, says that the two kings are the Vijigisu and
the Ari. Although their attitude is ordinarily hostile to one another
yet when both of them are threatened by a powerful adversary they
join together and make a common cause.
II
Sdmanta here means neighbouring '
kings.'
^ For Falodayam the commentary gives Falodaye. If the former

be acct pted then the translation would be '
promising them sure
success.'
t
KAMANDAKIVA NlTlSARA. I53
g. When a king, originally marching against a particular

foe, afterwards through some contingency, proceeds against
another, it is called Prasa?tga-Vdna.* Hereof king Salya
is the example.
10. When a powerful king marching against a foe
has every chance of success,]: but disregarding them, he
proceeds against the latter's friends, it is called Upckshd-
ydna.\
11. Havingll had recourse to this Upekshd-ydna, Dhanan-
jaya slew the dwellers of the Golden city,^ sparing
* Prasanga means here, 'some event, or cause.' What the author
means is this :
—A king sets out on a march against a particular
foe, but owing to some incident on his way, he changes his original in-
tention and proceeds against another, although at the lime of setting
out he had no such intention.
f King Salya, the ruler of the Mad'-as, was the maternal uncle of the
Pandavas, being the brother of Madri the second wife of Pandu. As is
natural, on the declaration of the great war between the Kurus and the
Pandavas, he set out to join Yudhisthira, intending to fight against Dur-
yodhana. But on his way there, he was artfully won over by Duryo-
dhana and subsequently fought on his behalf. He maintained the field
for one day during the latter end of the war, but was at last slain by
Yudhisthira himself.
X The original word is Abiskritam falam which lit : means 'sure
victory.'
§ Upekshd means 'indifference' or 'disregard'. Hence Upeksha.

Ydna march undertaken by a king in
is the utter disregard of another
decided advantage which he may have turned tc profit at his will. What
the author means is probably this :
—
A king at first marches against a
certain enemy of his and obtains victory over him, but without making
the best of the occasion and completely crushing the foe, he assaults the
latter's allies, who all the time thinking him to be satisfied with the
victory obtained, were off their guard.

The author now explains Up'.kshd-Yana by an example.
II
^ The allusion though obscure, is explained by the commentator

thus : —
The Nivatakavachas, a clan of powerful demons, were attacked
by Dhananjaya the third of the Pandavas. They were defeated and
compelled to f^y to the nether regions. But Dhananjaya, though then he
20
—
154 kamandakiya nitisara.
the Nivatkavachas who had already been vanquished by

him.*
12. Women, t (intoxicating) drinks, hunting, gambling^
and diverse kinds of scourges of Fate,§ these are called
the Vyasanas\ He who is under the influence of these, is
called a Fya^rtt^zZ/i, . and is the right person against whom

march with hostile intentions, should be directed.^
was quite competent to slay them, did not do so but left them alone ; he
at the same time, attacked the dwellers of the Golden city (a celebrated
residence of the Danavas,) and completely crushed them having taken

them quite unawares.
* After the eleventh sloka, thirteen new slokas are to be found in the
commentary, which do not occur in the text before us. These slokas, with
some slight differences here and there, correspond to the thirteen
slokas of Section X, beginning with the twenty-second. To avoid

unnecessary repetition, we do not translate those slokas here again but
refer our readers to their translations in Section X.
j- Having defined and described the different kinds of Yanaf

the ;author here specifies the party against whom Y&na should be
directed.
I By the
enumeration of the simple names, the author really means
to express that, excessive love for women, indulgence in intoxicating
liquor, and addiction to gambling, hunting, &c., are culpable, and it is
not they {},e. women &c) that are the Vyasana, but over-fondness for
them that constitutes the Vyasanas. According to the commentator, there
are four kinds of Vyasanam, viz., Stri-vyasanam or excessive love for

women, Panavyasanam, or over indulgence in intoxicating drinks, Aksha-
-vyasanams or addiction to gambling and Daibopaghdta vyasanam or
calamities inflicted by Fate.
§ The original word in the text is, Daibopaghdta which the commen
tary explains saying Daivi Apat, or calamities inflicted by Fate, such
as Famine, Pestilence &c. ^
II
For an elaborate explanation of this word vide note to sloka 8
section VII., and also the Introduction.
^ For Sa gamy as of the text, the commentary reads Sugamyas but ;
there is no necessity for this change ; of course a vyasanin would be more

liable to be defeated by his foes.
KAMANDAKIYA NITISARA 155
13. When* in consequence of the diminution their

strengths suffer.t both the ^r^'and the Vijiîsut stop ior Si
while (either in the beginning or during the progress of a war),

it is called AsaHa.% There are five kinds of Asanas.\\
14. When each (of the A;'i and the Vijiîsu) endeavours
to thwart the plan of operation of the other, it is called
Vigrihyasana.\ When again a king beseiges a foe it is
called Vigrihydsana.^*
15. Whenft it becomes impossible to capture a foe

secure within the stronghold of his castle|t, then a king
*The author now goes on to define and describe what is known as

Asana among the measures of policy.
t The text reads Sdmarthyhvighdtht for which the commentary
gives Sdmarthyabighhtdt. The former reading means 'when the strength
of either has not suffered any diminution.' We have accepted the
reading of the commentary.
X Vide note to Sloka i6th Section VIII.
§ Asana — From Asa to halt or stop. — It is one of the modes oE
policy against an enemy. A lexicographer defines it, 'maintaining a

post against an enemy.' It means the halt or stop in active operations
against an enemy owing to some cause or other ; or a halt in course of a
march against an enemy.
il
The five kinds of Asana are (i) Vigrihydsanam, (2) Sandhaya-
sanam, (3) Sambhuyasanam, (4) Prasangdsanam and (5) Upekshhsanam.
% The original definition of Vigrihydsana admits of another render-
ing viz, 'the act of attacking each other is called Vigrihydsanam.'' The
commentary explains this in another way, taking it to be identical with
the definition of Asana as embodied in the previous sloka.

** The last part of the sloka also admits of a different rendering
îz. "When a king capturing or crushing a foe, halts for a while, it is
called Vigrihydsanam :' Thus two kinds of Vigrihyasanam have been

specified here.
ft The author now mentions the time when Vigrihydsanam should

be had recourse to.
XX For Durgasthitas the^commentary gives Durgagatas which makes

rjo difference in meaning.
156 KAMx\NDAKlYA NITISARA,
should lay seige to it, cutting off the Asdra* and blocf<-
ading the roadf (^y which supporting forces from the
country are likely to advance.)

16. Cuttiiioft off the Asdra and the communication with
the country, reducing the strength of the enemy§ and dis-
uniting his Prakn'tis, \\

a monarch should gradually bring
him (his foe) under subjugation.
* Asara is the combined force of the allies of the beseiged. Vide

note to Sloka i6th Section VIII ; the author says that the forces sent by
the allies of the beseiged foe, should be smitten down and crushed.
+ The word is Veevadha. For Asaraveevadhdn of the text
original
the commentary reads Asaraveevadhon which seems to be gramatically

correct.
The another now points out the results of the interception of the
I
helping troops and the prohibition of all egress from and ingress to the
beseiged fort. Cutting off the Asara is intended to mean the complete
discomfiture of the troops that come to help the beseiged king.
§ The original word is Prakshina-yava-saindhavam —a compound

of Praksliinas (utterly weakened) Yaua and Saindhava. Now there is
some difficulty about the meaning of the last two Sanskrit words. The
commentary takes Yava to denote Vega or fleetness and Saindhava to
mean 'horses of the Sindhu breed.' It therefore gives the compound the
meaning we have embodied in the translation, taking horses to
signify the whole army. But Yava (as spelled in the text) cannot mean
Vega ; it means, 'barley-corn.' Saindhava can also have a mean-
ing other than horses of the Sindhu breed, viz., a kind of rock salt.
In the age of the author there was no imported salt. It was this
rock-salt which the people of India used in their meals. These

considerations lead us to ascribe a totally different meaning to the
word, which is
— 'When Yava or barely-corn, the staple good of the
garrison, and the stork of salt are greatly reduced.' This meaning is
all the more appropriate, because when food runs short in a garrison,
there is no other course open to it but unconditional surrender. In
accepting this meaning it must not also be forgotten that all egress and
ingn ss have been cut off.
II
For Vigrihyamdnacommentary Prahritim, the substitutes,
Vihhajyamdna Prakritim which means 'dividing the main stays of the

kingdom by dissensions &c.' ,, ._
KAMANDAKIYA NITISARA. »57
17. When the /i/'/ and the Vijiîsu both suffering loss
in a war, stop it by the conclusion of an armistice,* it is
called Sandhdydsanam.-^
18. Even RavanaJ the crusher of his foes, had recourse
to the Sandhdydsanam, offering Brahni5§ as his hostage,
when he had to fight with the Nivatakavachas.||
19. When a monarch, thinking the Uddsina and the

Madhyama*^ to be equal to himself in respect of power,
awaits, mustering all his forces,** ready for an attack from
either of them, it is called Sambhuydsanam.
20. If the Uvaydri^-\ desires the destruction of the Ari
and the Vtjigisu, being himself more powerful than they
* For Sandhaya Yadavasthdnam the commentator gives, Sandhaya

Samavasthana^n.
f Sandliaydsanam etymologically means 'to stay a while, by con-
cluding a peace.'
X Vide an earlier note and our translation of the Ramayana.

§ Brahman, in the Hindu mythologies, (and not in the Philosophies)
is described as the creator, the first deity of the sacred Trinity. He

is described to be very merciful and the only god who awards boons
giving their receiver the least trouble. It was from Brahma (who is
also called the grandfather of the gods) that Ravana obtained liie boon
of conditional immortality.
II
The Nivatakavachas were a very poweful clan of demons al-
ways delighting in harassing the gods. They were at last extirpated by

Kunti's son Arjuna one of the central figures of the great epic Maha-
bharata.
The allussion here is not so clear and well-known. What com-
the
mentary gives is put in English for the information of the readers. There
was once a war between Ravana and the Nivatakavachas, in which

the former was badly attacked and d> fe ited by the latter. Ravana then
concluded an armistice by offering Brahma, his family-preceptor, as a
hostage.
^ Vide note to Sloka i6th Section VHI.
** For SammiitliMiam the commentary reads Vyavasthdnam which
is more intelligible and appropriate.
ff This is another name for the Madliyama who is so-called in conse-
quence of his hostile attitude to both the Ari and Vijigisti.
—
both, he should be withstood by what is known as Sangha-

dharman*
21. When a monarch desirous of going to a certain
place (or person), halts through some contingency or other,
at a place different from where he intended to go at first,
it is called Prasangdsana by those versed in the science of
Polity.t
22. The (apparent) indifferent attitude of a king before an
enemy more powerful than himself, is called Upekshasana.X
Indra§ treated with indifference the carrying off of the
Pdrijdta\\ from him.
* Sanghadharman — means 'to do an act in conjunction with others.'

Sangha means 'together.' The commentary defines it Vahubhir
Milit-wa ekakdryyakaranam or 'the performance of an act by many united
together.' The reading given above is suggested by the commentary in
lieu of Tatwadharman which can have no possible meaning in this
connection. There is another emendation introduced by the commentary

in this part of the sloka which is Sambhuyainam for Sambhuyena.
\ What the author means appears to be this : — A king marches
out with a view to join one of his allies, or to crush one of his foes. But
through some contingency or other, he is compelled to stop at a place
quite different from where he intended to go. As this halt or stoppage
(AsanaJ is the result of some contingency, it is called Prasaugdsana.
X Upekshdsana means halt (or more properly here, want of active

movements) seemingly the result of indifference, i. e. when a king finds
that his foe is stronger than himself, he assumes an indifferent attitude,

which in some measure goes to deter the latter whose confidence in his
own efficiency receives a shaking.

§ Vide an earlier note. Indra and Upendra (Krishna) were said to
be the two sons of the Rishi Kasyapa begotten upon Aditi. Upendra
was more powerful than Indra.
II
Pdrijdta is the name of one of the five trees obtained by the
churning of the ocean. It was appropriated by Indra. The Pdrijdta
fllower is the most fragant and charming and is always described to be
the favorite of the celestial damsels who love to put them on their hair-
knots, and to wear garlands made of them.
The allusion here is as follows : —On one occasion Narada the celestial
sage, when wandering through the heavens was honored by Indra with
23. When again a king, tlirougli some other cause*

being led to treat with indifference certain acts, remains in-
active like Rukmint (or does not have recourse to vigorous

measures) it is called Upekshdsana.X
24. Hemmed§ in between two powerful enemies, a king
a garland of the Parijdta flowers. Tliis garland he gave to Krishna

who in his turn handed it over to Rukmini his beloved wife who was
then near him. Then Narada who was very fond of brewing quarrels,
went to Satyabhama another wife of Krishna, and related the incident
to her, leaving her to conclude that she had been shamefully neglected
by her husband who instead of giving tlie garland of Pdnjata to
her, had given it to her rival. When Krishna came to her, she
repremanded and chided him and lamented piteously whereupon ;
Krishna promised to fetch for her the Parijdta tree

itself from heaven.
He accordingly asked for from Indra the lord of heaven who refused
it
to part with it. A battle was thereupon fought and afterwards through
the mediation of other gods, the Parijdta tree was allowed to be trans-
planted into the garden of Satyabhama, and Indra was advised to treat
that act of Krishna with indifference.

* Such as, affection, love, &c. Here the emendation given in the
commentary must be accepted, which is Anyena for Anyaistii.
f Rukmin was the son of Bhishmaka and brother of Rukmini one
of the favorite wives of Krishna. Rukmini was at first betrothed by her
father to Sisupala, but she secretly loved Krishna, and on the day of her
marriage, according to a was snatched away by
preconcerted plan,
Krishna. Her brother Rukmin who was engaged to protect her, did
offer no resistance (the account here varies) but suffered her to be taken
away, thus assuming an indifferent attitude for the love of her sister,
although he might have successfully opposed Krishna.
X The translation given above has been advisedly made free for
lucidity's sake.
§ Having described what known as Asana, the author proceeds

is to
define Dvaidhibhdva. It is also a mode of foreign policy defined in
two different manners (a) double dealing or duplicity, keeping apparent-

ly friendly relations simultaneously with two adversaries ;
(b) dividing
one's army and encountering a superior enemy in detachments harasiing ;
the enemy by attacking them in small bands, something like the present
guerrilla mode of fighting.
J
!6o KAMANDAKIYA NITISARA.
surrendering himself (to both) only in words* should like
the crow's eye-ball, t carry on a double dealing without

being detected by either of them.
25. (Of the two powerful foes) the one who is (danger-
ously) at hand,§ should be put off assiduously with empty
promises. II
But if both of them assail him simultaneously,
a king should surrender himself to the stronger of the two.^
26. When** again both of them, seeing through his
* What the author means is this : The assailed king should by all
sorts of flattering speech make the assailant believe that he- is entirely
under his command. But really he should entertain no feelings of

friendship for the latter. Long-sounding and empty words should be used
to beguile the assailant only for the time being.
•j- The allusion referred to here is founded on a very curious belief
current in this part of the world. But how far this beleif is correct, we can
not say. It is supposed that the crow has only one eye ball {c.f. such
words as Ekadristi, Ekakshi) which it moves as occasion requires from one

socket to another. From this supposition a maxim of Nyaya-philoso-
phy has obtained currency, which is applied to a word or phrase which
though used only once in a sentence may if occasion requires serve two
purposes. Naturalists should do well to ascertain whether or not there
is any truth in the above belief.
J The author means to say that when a king is simultaneously as-

sailed by two powerful adversaries, he should not surrender himself to
either or exasperate either, but carry on a double dealing keeping appa-

rently friendly relations with both ; of course he should be careful as not
be detected in his duplicity prematurely.
§ For Sannikristaram some read Sanmikristainarim.

II
The meaning of the author, as explained by the commentator is
this : 'When a foe threatens immediate attack, he should be put off with
promises of whatever he wishes the assailed to do. But those promises
should never be fulfilled, as they are^mere dodges to gain time.
5[ The last portion lit : translated would be 'should serve the stronger
of the two.'
** This Sloka embodies the advice as to what should he done when
the duplicity of a king is seen through by his foes. The first thing he
should do then is to befriend a sovereign or sovereigns inimical to his
foes. But in the absence of such parties, he should surrender himself to
the stronger of the two.
§
KAMANDAKIYA NITISARA. l6l
double-dealing and becoming convinced of his duplicity,

reject all overtures of peace, then he (the assailed king)
should go over to (befriend) the enemies of them both ; or
if that is not possible, should seek shelter with the stronger
of the two (as before).*
27. Daidhibhava\ is of two kinds, Sivatantra and

Paratantra.% What has been described above is Siuatantra
Daidhibhava ; Paratantra Daidhibhava is of him who re-
ceives remuneration from two kings inimical to each other.

28. Whenjl a king is assailed^ by a very powerful**
* The translation is free. The last portion of the Sloka is different-

some texts, which does not materially affect the
ly put in sense.
For an explanation of this word refer to an earlier
•j-
note. 'Daidha'
means 'double' and bhava the state or condition.
% The meaning of the author is not so clear. The kinds of Dai-
tf/u'6/za^'a mentioned by him do not tally with the two classes explained
by us in a previous note ; the commentator offers some explanation
which also is not comprehensive. We suggest below what seems best to
us. Swatantra means independent. Hence Sviatantra daidhibhava
would mean the duplicity of a king who for effecting his own safety has
recourse to it, not under anybody's instructions but out of his free and
independent will. He has not been deputed by others to play a double
game and to ascertain the purposes of both the assailing monarchs.
Paratantra means 'dependent.' Hence this kind of Daidhibhava is the
double dealing that spies practice being commissioned by their employer.

The double game which servants in obedience to the orders of their
masters play, is Paratantra daidhibhava, which does not bring any

direct personal benefit to them. The commentary explains: — 'the Daidhi-
bhava of an independent person is Swatantra and that of a dependant
person is Paratantra.
For Uvayachetana of the text which is quite unintelligeible in this
§
context the commentary gives Uvayavetana which we cannot but accept.

The author now proceeds to describe another mode of policy
II
which is known as Samsraya or seeking protection at others' hand.
word rendered literally would be, 'in the course of being

% The text
exterminated or destroyed.'
** The commentary explains, 'Upachita Saktimata' i. e. one possess-
degree.
ing Saktis swelled to the highest
21
f
t62 KAMANDAKIYA NITISARA.
enemy and has no means or m-easure open to him' t.&

other
avert the calamity, then and then only,^ should he seek
protection from one who comes from a noble family and is
truthful, generous and highly powerful.
2g. To assume worshipful attitudej at the sight of his'
protector, to be always at one with his protector in his
thoughts and purposes^, to do alll his works for him and to

be obedient to himlj these are said to be the duties of one
who seeks shelter with another.
A. ^Being attached to his protector as if to his own
preceptor,"^* the protected should pass some timetf with the
* The stress put on this part of the sentence is advised ; for, as the
commentator points out, when there is any other means whatsoever for
self-preservation available to a king he should not throw himself at the
mercy of other kings, inasmuch as "Mahddosahi visistavalasamagma
Rdjnam'" i. e. for kings to implore highly powerful rivals (for protection)'
is the source of great evils.
f This king must be more powerful than the assailant.

% Such as bows, obeisance, salamas, &c.
§ Tatbhavabhdvita lit : means to be inspired with his thoughts and
sentiments. Whatever the protector would think or intend to do, must
also occupy for the time being the attention and thought of the protected.
In this way the latter would be able to ingratiate himself into the favor
of his protector, who if satisfied with him m^ght give him his independence
back.
II
Prasarayifa lit '. nteans, "courteous and polite in behaviour," or
"bearing affection or lovre for the protector." The obedience must ber
one of love and not of fear.
^ Sonve twenty-two Slokas have been omitted here in the printed

book ; of these fifteen come within the lith Section of the Manuscript
copy and seven fall in the next. The Slokas marked A. B. &c. are the
wanting Slokas.
** That is, for the time being he should behave towards his protector
as if he were his spiritual preceptor, who is the person deserving the-
highest esteem and respect at the hand of the Mantra Sisyas or "puprb
of sacred initiation."
ft That is, live for some time witlh the protector, just as a Brahmana-
former like one very meek and genlle* Then gaining

strength! by such association, he should once more become
independent.
B. NotJ to remain without a refuge, § a king should
seek it with the peace-breaking|| assailant by surrendering
to him his army or his treasury or his lands or the products
of the lands.^
lives with his preceptor for a time after his investiture with the sacred
thread.
* The commentator says that the meekness and humility should
only be outward and not the outcome of any real affection or feeling.
We do not agree with the commentator here, in as much as affection and
love have been said to be the feeling that the protected should entertain
towards the protector.
f The text word is "Partpurnd" which lit; means "filled to the

highest degree." Here as the commentator states, it means "swelling
with strength and powers." What the author means is that while living
under the protection of a stronger sovereign, the army and resources of
the protected would gain strength and become numerous everyday ; for
meanwhile no strain would be put on them. Some substitute Purna-

sakti for Paripurna ; this reading makes the text clear as day-light.
X The author now lays down the course of action to be adopted in
case of the absence of a protector possessed of the qualifications enumer-

ated by him hereinbefore.
The word is Anapasraya

§ Apasraya means 'without a refuge.'
;
Hence Anapasraya means ^'not without a refuge.' The author wants

to say that a monarch threatened by a powerful adversary should not
remain without a protector and in the absence of a good one he should

choose the very assailant. The advisability of the principle is apparent
for,â king whose weakness is once betrayed, becomes like a piece of meat
which all hawks pounce upon.
II
The original word is Visandhim i. e. one who violates the provi-
sions of a peace or treaty, and acts in cortfravention of it. Some read
Visandhis here.
commentator the "products the land" are the
% According to the of
rents and revenues flowing into the imperial exchequer. But Bhumi-
sambhava certainly has a wider significance.
l64 KAMANDAKIYA NITISARA.
C. Involved in difficulties* all these things (army

treasury, lands, products of lands, &c.,) should be given up ji
simultaneously for the preservation of the self.f For, living,
there is every chance of regaining the kingdom^ at the

end, like king Yudhisthira.§
D. 'To a living man joy shall come, even if it be after
the lapse of a century,' is a blessed verse said to be very com-
monly known. II
E. For the sake of one's family some particular person
* The Sanskrit word is Arta which means "distressed." The

commefitator takes it to mean, 'oppressed and assailed' the difficulties ;
must be such as to threaten the safety of life and limb.

f It be pertinent to note here that the principle of self-preser-
will
vation was not only the key note of Hindu polity but also of Philosophy
Numerous saws and sayings can be quoted in support. Even the author's
preceptor the celebrated Chanakya has said so in one of his slokas.
your ivives and wealth.'
c.f. 'Always preserve yourself in preference to
The principle is not the outcome of abject selfishness but of the belief
(which is right) that self is the source all happiness, spiritual and earthly,
and is instrumental in achieving religious merit.
% The word m the original is Vasundkard which means lit : that
which contains treasures. It is a special epithet of the earth ; it was

given to her as treasures were supposed to remain within her bowels.
Here of course it means "a. kingdom swelling with prosperity."
King Yudhisthira, the eldest son of Pandu, after having suffered

§
numerous wrongs and injuries at the hands of his cousins, the Kouravas
who for a time deprived him of his lawful inheritance to the throne, ob-
tained it back after a severe battle extending over eighteen days. The
reader is referred to our translation of the Mahabharata. For the last
line of the sloka the following is substituted by the commentator "Yudhis-

thira Jigayadou Punarjiban Vasuttdkaram."
II
What the author says is this that there is a verse full of signl^-
flcance known to very body that if a. man lives he is sure to have joy even
after the lapse of a hundred years. The author wants to impress the fact
that the lot of man cannot be uniformly miserable or happy. This
existence has aptly been called checquered. Weal and woe come to man
as if revoling on a wheel. A man surviving the misries and suffer-
ings of life is sure to reap joy at last. Hence the necessity of self-
preservation. '
KAMANDAKIV8V NITISARA 165
sake of his village the family

should be forsaken, for the
should be forsaken, for the sake of the country his village
should be forsaken and lastly (if need be) the earth should
(for self-preservaiion) *
be forsaken after due deliberatian
when some
F. tVVhen his own strength increases or
(the assailant with whom he has
calamity!: threatens his foe
should npon hte
sought shelter), the (protected) king
fall
smite his foe down by

former, or acquiring power, he should
means of saiuhee vritti.\
into an union either with a stronger
or a
G. Never rush
for in
weaker king without sufficient cause or reason
rival ;
losing men, money and muni-

such union there is danger of
tions and of being tre
acherously t reated.]! _
inter-
* The author now institutes a comparison among the several
against one another. If the king finds
ests that is likely to clash
consequence of his friendship to a
suffer in
that his family will
forsake him. And in this way
he should
certain individual, he should
self-preservat.on. This
in the interests of his
even give up his territory mature
measure of course had recourse to after cool and
must be
last
that, self-preservat.on
deliberation. Here also, as before. .the refrain is
is the best of all virtues.
describes how the shelter-seekmg k.ng .s o

t The author now
during wh.h he should
effect his liberation.
After a period of servility
opportunities, he should fall
position and watch
try to strengthen his
suddenly upon his protector and crush him.
mean here 'excesstve
commentator takes Vyu.ana to
t The mean
women and gambling U.. but we take .t to
fondness for wine and
'
Fi>a^ or calamity.' ;^^«..
to the hon ./o-
f^kaUj
etymologically 'pertaining
\ Sainhee means the leap upon
lion-like and .ritti means
conduct. The lion before takmg
all his So a k.ng
nerves.
his prey musters all strength and strains
gather all his strength and leave no
before falling upon his foe should
effort with success.
Earnest endeavour
stone unturned to crown his
result. The last part admits o another
ever meets with the desired
"Acquiring strength by Su.havrUtt ^
construction which is as follows,
king should assail his enemy."
free. The author advises against hasty unions,
\ The rendering is
pointing out the dangers thereof.
*^^ KAMANDAKIYA NITISARA.
H. Even going to a father for union, a king should

not believe him The wicked when
i
the good confide on
miem, almost always play these latter
false.*
I.These are the six gunas or the
modes of foreign
policy .t Bat some say that there are only
two Gunas, Ydna
and Asana falling within the category
of Vigraha, and the
rest (Daidhibhdva and Asraya)
being other forms of
Sandhi only.
J. In as much as the assailant king marches (Ydna) and
halts {Asana) ,n course of a war (Vigraha), accordingly
Yana and Asana have been described by
the wise as forms of
Vigr^Jia-X
K. And in as^much as, without the conclusion of some
sort of a peace, double-dealing
(Daidhibhdva) and shelter-
peeking (Samsraya) are not possible,
therefore these two
also are said by the wise to be
merely other forms of peace.§
L. Whatever is done after the conclusion of some sort
of a peace is surely
be reckoned as a form of
to
peace
(Sandhi) -^^n^ whatever is done after
the declaration of a war
is certainly to be considered
as a part of the war
(Vigraha).
M. Those who hold that there are only two 6^^...^^ or
modes of foreign policy, specify them to be only
Sandhi
(peace) and Vigraha (war). But others again hold that there
* ^''' ^' ""''^ ^'' '"^'" '^'

.. ^Tl^t '-
S''^ ^°-^ t° confide on
the wicked they generally injure the
former.
tTheauthor concludes. The six
modes are. Sandhi, Vigraha
Yana, Asana, Daidhibhdva and Asraya. '
t Vana and Asana are strickly speaking

operations included in
wars. It .s ma war that a king
marches, halts or lays seige
enemy's ^ to his
territories.
Unless there some kind

§ is of a union between two parties, one
cannot play the other nor can one seek refuge from the
false,
other It
IS only when mutual agreement exists that they
can have any dealing
between them. '^
J
KAMANDAKIYA NITISARA. 15/
are three Gunas namely the above two {Sandhi and Vigraha)
and Sams ray a.'*'
N. When oppressed by a powerful assailant, a king is
obliged to seek protection from another more powerful than

the former, it is called Samsraya ; the other forms of union
are said to be Sandhi (Peace). f Thus said Vrihaspati.
O. Strictly speaking there is only one guna, viz.,
Vigraha (war). Sandhi (Peace) and the others come out of

it; and therefore these latter are only the results of the
former {Vigraha). Modified according to circumstances (and
stage) the one guna Vigraha multiplies itself into the six
gunas. [This is the opinion of our own preceptor.
P. A king,§ conversant with the nature of the six
gunas,^ possessing spies^ and versed in consulta-
* This latter class of politicians do not include Samsraya or shelter-

seeking in Sandhi, hence the difference.
t Vrihaspati the preceptor of the celestials (Vide note to Sloka S

Secîion I.) draws a distinction between Sandhi and Samsraya. That
form of union, if it may be callod an union at all, that a weak king is
compelled to effect with a stronger one, inorder to save himself from the
persecution of a strong foe, is called Samsraya ; whereas Sandhi is
concluded between two contending parties, the assailed and the assailant.
X As the reader is aware, the author's, preceptor is Chanakya. The
fifteen Slokas that have been said to be included within the nth Section
of the Manuscript copy end here. In the Manuscript the I2th Section
begins with the next Sloka.
§ Having finished his disquisition on the six modes of foreign
policy, the author now proceeds to impress the necessity of holding con-
sultation and counsel. As in these days, so in the past, counsels used
to be held before any king proceeded to do anything. It was after
mature deliberation that any project was taken in hand.

The original word lit. rendered would be, one whose understand-
II
ing has comprehended aright the nature of the six gunas, and wlio has
no doubt left about their working, employment &c.
^ Thft text-word is Giiraprachdrabdn, Gurahpracharas are tliey
whose movements (Prackdra) are secret and undetected by others. Hence

the word has come to mean '
Secret emissaries, and spies.' These
|
i68 KAMANDAKIYA NITISARA.
tlon* should hold counsel regarding some secret plan or affair

with his ministers skilful in offering advice.
Q. A
king conversant with the nature of counself reaps
prosperity easily, and one of a contrary nature even if he
be independent is put down by his learned (rivals).
R. Just as Rakshasas destroy a sacrifice in which the
mantras (sacred hymns) used are attended with flaws, so his
enemies destroy a king from all sides whose mantra
(counsels) is bad.§ Therefore one should be very careful
about his counsels.
S. Counsel about state affairs should be held with trnst-
worthyll as well as learned^ persons. But a trustworthy
fool, so also a learned but untrustworthy person should be
avoided.
T. (In matters of counsel) a king should not deviate
from the Shastra-z.'^^xost^ path, by which pious men of the
past, whose actions were ever crowned with success and who
ever trod the road of rectitude, travelled to success.
will keep the king informed of the state of affairs in his own as well as
in his enemies' dominions, thus helping considerably in arriving at
right conclusions in his deliberations.
* Mantfajna means one who know Mantra ; this last word has
been explained elaborately by the commentator. Any secret consulta-
tion about the interests of the kingdom is called Mantra.

\ The text word means lit : "one who knows how to hold consulta-
tions and how to profit by them."
The original word is Vidwatvi which means " by the learned."
I
For Avabhuyate some read Avadhuyate.
The Rakshasas being
§ evil doers are as a race inimical to t'.c
performance and spre'jd of religious acts. They watch opportunities

for doing evil and whenever there is the least flaw in the Mantras, &c. of
a sacrifice, they speedily destroy it. There is a pun upcwi the two mean-
ings of the word Mantra here.
II
Apta may also mean, a relative or one in some way related to the
king. This meaning is also applicable here.
^ By 'learned,' the" commentary means 'sound politrcians.'

KAMANDAklYA NITISARA. 169
D. A monarch, who disregarding the rules contained

in the Shastras^ suddenlyf falls upon a foe, never returns
without feeling the sharp edge of this latter's sword.t
V. The power of good counsel is superior to powers of
energy and dignity. § Witness the case of Kavya|| who
though possessed of dignity and energy, was foiled by the
priest of the celestials'lf by means of his power of counsel.
* The phrase in the orignal lit : rendered would be — going astray

from the foot-prints impressed in the Shastras ; this indeed is meta-
phorical.
f That is, without mature deliberation.
X That is, 'feels to his great'pain the sword-cuts of the enemy which
means nothing short of death.' There are several changes of reading in
this Sloka, which for their minority we omit to note.
§ The author now lays stress on the superiority of the Mantra

Sakti over the other two Saktis, viz., P/abhu and Utsaha. PrabJidva is
explained by the commentator to rrtean 'power originating from the pos-

session of an efficient army and a solvent treasary.
II
Kavya is another name of Sukra who was the preceptor of the
Asuras (Vide note to Sloka 8 Section I).
^ The allusion referred to is as follows : — In their long warfare with

the Asuras, the gods were oftentimes worsted and rendered quite
helpless. But such of the Demons as would be slain in battle were
restored to life by Sukra, their preceptor, by means of his vtantras or
mystic charms, which he alone possessed. Seeing this, the preceptor of the
gods resolved to secure this charm if possible, and so he sent his own son
Kacha to Sukra in order that he might learn it from him by becoming
his pupil. So Kacha went to Sukra but the demons fearing le^^t he ;
should master the lore, murdered him and mixed his ashes with Sukru's
beverage and offered him as a drink to their preceptor. Kacha was
drank in by Sukra. But at the intercession of his daughter Devayani,
w.io had fallen in love with the youth, Kacha to Sukra promised to restore
to life. He instructed Kacha in the mystic charm, when he was

within his bowels and then ordered him to come out. Kacha accordingly
came out tearing open the abdomen of his precep'or who died in conse-
quence. But now ICacha restored him to life by means of the same
charm he had learned from him. Kacha then returned to the gods and
used his learning in their benefit. Thus Vrihaspati by his power of
counsel got the better of Sukra. The last portion of the history as given
22
i;o KAMANDAKIYA NlTlSARA.
30. A lion untaught in the lessons of polity kills the

elephant only through his superior physical strength.* And
an intelligent and learnedf man succeeds even in taming
and subjugating hundreds of such lions4
31. An act maturely deliberated upon by learned men,
who can read§ a coming event (from a distance) and who
always reap success by the employment of commendable
means, can never fail to bear fruit.
32. By proper means, || a king should desire to obtain

his ends ; considering (the advantages or otherwise of) the
times, he should fall upon an enemy.*([ Over-much reliance
on valour and energy** often-times becomes the source
of repentance.ft
by the commentator is not to be found in the mythologies. It is said

that when Kacha was restored to Ufe he resisted the advances of Deva-
yani, Sukra's daughter, who thereupon cursed him saying that the charm
he had learnt would be powerless at his hands.
* The first of the sentences is intended to impress upon the readers
mind the strength and brute force of a lion. These are of no avail against
the cultured intelligence and cleverness of a man who foils them by
means of his schemes &c.
j- That is, one who is possessed of Mantra Sakti.
% The first part of the sloka bristles with bad readmgs, for which
the commentary reads,
" Asikshitanayas Singha Hantivain Kevalant Valdt,"
This reading we have accepted.
§ The word in the text is "who can see."
II
The original word is Updya which means, the measures of policy
to be used against a foe, viz conciliation &c'(vide an earlier note).
5f The commentator explains, 'should march against him.'
** The original phrase lit translated would be, "one who knows
: the
taste of only one liquor viz Vikratna or power."
fl What the author means to say is, that mere power, energy or
valour, whatever it might be called, is not sufficient to secure success
in any undertaking. The advantages of time and policy cannot safely
be overlooked; those who overlook them and think that unaided
Vikrama will give them success, and act accordingly, reap only grief and
disappointment for their pains.
§
33. A distinctionmust always be made between what is

capable of being done and what is not so, by the hght
of
a serene intelligence. The butting of a elephant against
a rock, results only in the breaking of its tusks *
34. Whiif fruit save distress can there be in store
for him who undertakes an impracticable act? What mouth-
ful, indeed, can he expect to get, who tries to snatch a
mouthful from (empty) space ?f
35. Fall not on fire even like (foolish) insects 1 Touch
only that which can be touched (with safety) What indeed !
does an insect falling on fire reap but (thorough) burning !
36. The dangers attending the acts of one endeavour-

ing, out of foolishness, to get things difficult to obtain, arc
sure to bring sorrow in their train.
37. By the employment of knowledge proportionate to

the thing to be known, a person whose steps are well-
||
calculated,^ attains to the pitch of prosperity as high as

the highest summit of a mountain.
* What the anthor means is this that before undertaking a thing'
a king should judge whether it is at all capable of being done or not.

To
try to do an act incapable of being done, is as useless and attended
with danger, as the butting of an elephant with its tusks against a rock.
•j- This Sloka virtually consists of three Slokas, its two lines being,
the first and last of a series of Slokas ;

four lines have been omitted after
the first line here. We translate the three Slokas in order to preserve
the continuity of thought ;

the numbers of the Slokas change accordingly,
I The second line as given in the commentary literally rendered

\\\\ be "How can he who wants to taste space, have a mouthful." A
man trying to bite off a portion of space can have no mouthful,
§ A man trying to get things difficult to obtain^ surely repents for

his mad endeavours afterwards.
II
The commentary reads Bodhydmigataya for Bodhanugataya.
The original lit : rendered will be "by intelligence guided by knowledge
or prudence."
*\ The original lit ; translated will be, as the commentator says^
'one whose footsteps are pure.'
38. The status of royalty is a thing very difficult to

ascend to and is done homage to by all persons. Like sacer-
dotal dignity,"^ it is blotted with stains at any the slightest
transgression.
39. Acts (such as acquisition and preservation of terri-
tory) undertaken by kings conversant with the nature of

Asanas, in perfect conformity to the rules of polity, ere long^
like (good) treesf yield desirable fruits.
40. An act duly (in conformity to the prescribed rules)

undertaken, even if it fails to bear fruit, does not become
so much the cause of distress as the one begun out of
foolishness. :j:
41. When an act commenced in the right way is fol-
lowed§ by results contrary (to all expectations), the per-

former is not to blame, in as much as his manliness there is
handicapped by fate.||
42. In order to secure success, a man of pure intelligence
should (in the first instance) put forth his exertions, the rest
lies with Fate which can cut him short at any stage,
43. A wise Vijigisu after critically reviewing his own
* The Sanskrit word is Brahmanya or the character or position,

of Brahmana.
\ The word in the text is Vana or forest.
J What the author means is this —a foolish act brings greater

sorrows on its performer than the one which though ultimately barren has
been commenced in the proper manner.
§ For Atut the commentary reads Ati which change is in dis-
pensably necessary ; this part lit : rendered will be "If when only com-
menced, an act meets with reverse results."
This part literally translated will be, "whose manliness
II
is separated
from him by Fate." After this, one Sloka is again omitted of which the
translation is given below \-^
"Just as a chariot cannot move on one wheel, so Destiny unaided by
human exertion can yield no fruit." Luck and labour must ijo hand in
hand ; the one apart from the other is a dead stock.

J ;
KAMANDAKIYA NITISARA. ^73
condition* as well as that of his enemies, should set out on
an expedition. This — that is to know his own as well as his
foe's strength or weakness, is to be conversant with the

essentials of good counsel.
44. An intelligent politician should never do an act that
would be totally barren, or attended with great dangers
or about the success of which there would be any doubts, or
that would bring inveterate hostility in its train.
45. An act unblamable at the time of its being done

and in all times to come, pure and performed in the proper
manner, and bestowing innumerable blessings (both here
and hereafter\t such an act is always praised by the pions.
46. An act that would be attended with uninterrupted
good and that would bring no blame on its performer, such
an act should be engaged in, although for the time being it
might not be agreeable.

47. To crown an act with success, it is always better to
have recourse to one's knowledge of means, from the very
beginning. Sometimes one who is always successful^ may
have recourse to the conduct of a lion.||
48. The acquisition of wealth^ from wicked persons
* The things he is to look to are, as the the commentator says, his
three Saktis, the advantages of the season and soil, the signs of coming
victory or defeat indicated by planets, birds &c.
t Literally translated will be — bringing a chain of good.
X The commentary explains this portion otherwise, it says :

— 'al-
though for the time being it does not bring any friendship with it.'
§ The original word lit : translated would be, "who is the friend
of success."
II
That is 'violent means.' The author means to say that know-
ledge is a more powerful agent than violence in bringing about success.
But sometimes 'violence' may be used also. There are several minor
changes in reading suggested by the commentator.
^ The word is Sampat i. e. wealth in the shape of territory or
treasures or any thing else.

§ f
by precipitate assault* is ever difficult. But with the help

of the measures of policy, one can plant his feet even on the
head of an infuriate elephant.
49. Here (in the earth of ours) there is nothing that is in-
capable of being achieved by the learned and wise. J Me-

tals (such as iron &c) are known to be incapable of being
penetrated ; but by suitable (scientific) measures (heating &c)
they also are liquified.
50. A (unsharpened) piece of irca carried on the shoulder

does not cut it at all. But as soon as it is sharpened a little,
it is turned into a means for fulfilling desirableU ends (such

as, slaughter of foes &c).
51. That water extinguishes fire is a fact well known
on earth. But assisted by the employment of proper mea-
sures, fire can also desicate water up.^
52. Poison is incapable of being taken internally and
when it is taken so, it produces fatal results. But even poi-
* Without taking into consideration the nature of the Season and

Soil. The author means tliat rash, inconsiderate attacks are seldom at-
tended with success.

f This sloka is differently read in many other texts.
+ Lit : there is no such thing that is beyond the abilities of the

wise as regards its performance.
§ The refrain is the same as before, that policy is better than
violence. Avedyatn may have another meaning vt'z diamond. The trans-
lation then will be, "even metals and diamonds (the hardest of things
known) are melted by proper measures.
II
The appropriateness of the Sloka in this connection may be
questioned. Althoi'gh it seems out of place,, its bearing to the present
discourse is thus sought to be established by the commentator. So

long as the piece of iron is unsharpened i. e. so long as no measuse has
been taken to turn it into usefulness, it cannot cut, but as soon as by some
means or other it is sharpened, it becomes a very useful weapon. It is
in the means employed to turn it into usefulness lies the true worth
ef the thing.
^ The text omits this Sloka.

KAMANDAKiYA NITISARA. I^cJ
sort being mixed with other things and ingredients is turned

into and used as a medicine.
53. To know what is unknown,^ to decide and
resolve upon wliat is already known, to dissipate the doubts
about any doubtful subject and to know the rest of a thing
when only a part of it is known, — these should be the duties of
ministers.
54. Abiding by the rules laid down by wise politicians, a

person should never contemn or despise any body. He
should hear every body's words for culling salutary counsels
out of them.
55. The acquisition of unacquired things, and the pro-
tection of things already acquired, — these are the two fields
in which the ingenuity and prowess of the Vijiîsii should be

exercised.
56. The magnificence and luxuries a successful sove-

reign are really a beauty, but these are mockeries in respect
of a king who has never;been successful (victorious over his
foes).t
57. :{:The king, who arrogant and foolish in his acts,
crosses his own ministers, is himself soon crossed§ by his

enemies, his counsels being totally futile.
58. The seed of counsel should be carefully preserved,

inasmuch as it is the seed of kings. || The destruction of
the seed of counsel^ is always followed by the destruction
* The minister should collect information regarding unknown

things by means of spies and secret emissaries.
f This and the previous Sloka are not to be found in the original
before us. The first line of the first Sloka is sometimes differently read.
% The translation is free.
§ That is, as the commentator says, defeated and despoiled of hi',
kingdom.
II
Counsel is here compared to a seed out 'of which the tree of
royalty grows.
^ Which means, the betrayal or breach of counsel.

f
1^6 KaMaNDAKIYA NlTlSARA.
of the kings ;
while it preservation preserves therrt excels
lently.*
59. Himself acting like a lion and conversant with policy,
the monarch's acts should only be known to his family

members, when they are in a fare way of being done, and
to others when they are already accomplished.
60. The wise hold as commendable such counsel that is
desirable, that does not entail future sorrow, t that yields a

series of good results in long suc:ession§ and that does
not extend over a long period. 1|
61. A Ma7itra or counsel is said to consist of five parts

viz.^ support, means to ends, division of time and country,
averting of calamities and final success. T[
* That is the preservation of strict secrecy regarding counsels is of
vital importance in the preservation of a kingdom.

f The commentator explains :
—A lion, when enraged, invisibly
concentrates all its energy before it takes the final spring. So also
should a king do. The author means to say the movements and plans of
a king should not even be known to the members of his own family
before they are actually put into action. Strict secrecy should be impose
ed here and in all other matters of state.
X That does not become the cause of future repentance.

\ The commentary here substitute Aniivandhifalaprada for Anu-
raktifalapi'ada, which latter means 'good results in the shape of the good
will of the subjects-'
II
A counsel ejitending over a long period is in greater danger of
being betrayed than one extending over a short while.
^ What the author means is that when any deliberation or counsel
is to be held regarding any undertaking, these things namely the
support in the shape of men, munition and magnificence, the means,
the advantages or otherwise of time and territory, the advent of any
unforeseen event and final success, should be given the best considertion
to. The king should see whether he is well supported, whether his
means are eflficient enough, whether the advantages of soil and season
are in his favor, whether there is change for any untoward event to cut
him short and whether there is any doubt about the final success. The
fifth or last part is not mentioned in the text.
—
62. When an act ie at all uiulertaken, it siioiild be dulv

accomplished ;
when it has not been begun, it should be at
once taken in hand ; and when it is accomplished, its results
should be made permanent and enduring by commendable
means.*
63. Person'^, conversant with the nature and importance
of counsel, t should be directed to hold consultation about
the measure to be employed for performing a certain act ]l
and that measure reoardinor which is their minds agree,
should be had recourse to, as soon as possible.
64. Acts reoarding which the minds of the counselors
agree§ and do not entertain any misgiving, acts which [|
are not blamed by the pious, only such acts should be

undertaken.
65. When any counsel has been duly resolved upon by
the ministers, it should af][ain be seriously weighed by the
king himself (in order to avoid flaws and faults). A wise^
* The author her specifies the primary duties of ministers. Tliey

should direct the accomplishment of all undertakings ; they should take
new undertakings into hand ; they should turn into advantage works or
acts already done.
j" The original word as explained by the commentator, includes,
ministers, spies and emissaries of kings.
i The text word is Kdryyodivcses which the commentator thus

explains — "the door by which such business, as ruling of the earth
&c., comes." \Vhat|he means to say is that spies and ambassadors and
ministers should watch the movements of the foe and the Uddsina &c.,
and at the right moment should fall upon tliem, employing: measures,
agreed upon by all. We take the word to mean, the means to an
end. The translation is free.
That is " where there is no difference of opinion."

§
11
It is believed that the mind can intuitively become aware of the
probable faifure of an undertaking. It feels hesitation and there is
some sort of a trepidation in it.
^ The text word is Tativajna for which the commentator substi-
tutes, Mantrajnas or sound counselor.

23
§
monarch should so conduct hiinselt as nui to prejudice his
own interests in the least.
66. Ministers, for the advancement of their own interests,
desire a prolonged campnijarn. A king that protracts his

business over a considerable length of time, becomes a puppet
in the hands of his ministers.*
67. Cheerfulness of the mind, earnestness, the quicken-
ed condition of the sense-organs, t united action with
the supporters and allies, and a prosperous state of affairs,
these are signs that indicate coming success

68. Rapidly-working, uninterrupted antecedents, prolific
of sources of prospsrity, are antecedents that foretell the
success of an undertaking or act.

69. A counsel should be again and again discussed
(before it is finally disposed of) ; it should .strictly be pre-
served (kept secret) with scrupulous zeal. A counsel care-
lessly kept, being pren)aturely divulged, destroys the king
(concerned) even like fire itself. |
70. A counsel that has not \<ri found its way among the
people, should be mutually preserved (by the king, the
ministers, spies, &c.) A counsel that is not scrupulously pre-
served, is given publicity to, \>y the friends and relatives (of
the counselors;.
* This part is freely translated.
\ This is brought about only when a man expects something'

which will be pleasing to him. When some adverse result is expected
the senses become dull and apathetic.
+ This sloka is substituted in the commentary for sloka 64 of the
text.
S It is no use trying to keep a cousel secret that has once been

given air to. The counselors concerned should help one another in
preserving its secrecy. It should not be trusted even to a friend or
a relative, who In his turn may also communicate it to his friend. Thus
it will be trumpeted over the town and reach the enemy's camp. This
sloUa is omitted in the text.
§
71. Inebriation, inadvertence, anCTer,-**- talk durincj sleep,

courtezans (cherished with too much confidence)! and
creatures who are despised or looked upon with indiffer-
ence, J these sometimes divulge a counsel prematurely.
72. A king should hold counsel in a place on the roof of
his palace or in a forest where there are no pillars (to re-
sound the conversation), no windows (to let the speeches go

out) and no nook or corner (to conceal an inquisitive eves
dropper). II
He should also see that he is not watched by
any body.
7 . A room which has no loop-holes or out-lets, which
is situated in a secludt^d spot, where there is no fear of over-
hearing enemies, or no strong breeze, or no pillars or no
frequent coming and going of men, — in such a room, a pros-
perous king, having purified himself^ should Jjold his
councils.
* The text word is (kdma) which the commentary substitutes by

Kopa.
f Another meaning is possible viz wives havinor masterly influence
over their husbands i.e., females whose husbands are henpecked.
J These creatures are never suspected of being able to take notice
of any thing. So, one talks carelessly before tliem ; stories are said
of parrots and other birds, which hearing a man talk, imitate him, and
as soon as a stranger steps in, repeats his words. Indian tale-parrots
are said to possess intelligence equal to that of men.
§ The author wants to say that when a man is extremely drunk,
or when he is careless, or when he is angry, or if he has tlie habit of
talking in sleep, he is liable to disclose his counsels against his will. A
courtezan, or a female too much confided upon, often gives air to a
secret, which her lover out of fondness might have told to her.
II
For the text word, the commentator substitutes, Nirbhinndu'
iarasamsraye which reading we have accepted.
^ Purification of the body before going to do something important,
is considered to add to the powers of the mind, which belief can not be
looked upon as purile in view of the subtle and inexplicable relation
between the material and the psychical. This sloka is omitted in the
text.
§ J
74. Manu says, twelve, Vrihaspati says sixteen, and

Usanas says twenty, ministers should form a cabinet.*
75. Others again say that as many good and deserving
counselors as are available (lit : possible), should be admitted
into the cabinet. f Duly entering the cabinet and with
mind (attention) undivided, a king should hold counsel for
facilitating the success of an act or understanding.
76. Some ay that for a particular act or mission, a king
should engage ministers to the number of five, severi or
more, all se\ rally entrusted with several portions or
charges.
77. A king seeking his own welfare should discuss the

subject of a consultation severally with each of his ministers ;
after which, he should take into his serious consideration (or

weigh in his judgment)|| the opinion of each by itself.^
78. A king should, afterihaving weighed the opinion of

other counsellors, act upon that counsel that should be
proffered by a highly intelligent, well-wishing and numer-
ously-supported minister who ever acts in conformity to the
Shastras.
* Mantra in the last compound word of the text is a misprint for

Mantri.
f This part is
freely rendered for lucidity's sake. What the
author says is that there is n«> hard and fast rule regarding the number
of ministers to be taken into consultation. Really deserving men should
be selected and heard.

+ For Yathd in the first line and Karyyasidhi in the second, some
read Tathd and Karyyabhudhi.
§ What the author means is this. Several ministers should be
entrusted to carry on particular work. The portions of the work should
again be divided among them according to their capabilities. In one
word, the writer advocates the principle of "Division of labour" here as
elsewhere. Ihis sloka does not occur in the text.
II
Lit: "Enter into" hence, comprehend &c.
^ The first line is vicious, for which the commentator substitutes :
Akaikena hi Kaiyydni Siibiclidryya punaspunas.

J
KAMANI3AK1YA NITISARA. l8l
79. Having once formerl a rpsolution,* nevf-r let the

prr)pei time for carrying it into miction pass away. But when
in some way or other, that time is past, tiie resolution should
again be formed anew in due manner.
80. An intelligent prince should nfver let slip the season
for doing any action, for, combination of circumstances
favourable to an act. is to be found very seld in.f
81. Following the footsteps of the pious, an intelligent
king should carrv out his projects in proper . ison. Exerting
in the right way and in the right time, he enjoys the deli-
cious fruits of his actions.
82. Viewing carefully the dark and the bright side of
his project, a king, with the advantages of time and place
in his favour, and supported by his faithful allies, should fall
upon things (such as town and villages) calculat^-d to con-

duce to his aggrandisement. He should never be rash in
his acts.
83. A rash prince, without judging the strength or other-

wise of his foes, and arrogantly thinking "I am the most
powerful" and disregarding the (salutary) counsel of his
ministers, attacks his enemies only to own fall such meet his ;
a prince is narrow-minded and impudent and knows not what

he does.
84. He only who mistakes evil for good and whose
understanding is shallow, disregards the counsel of his
ministers. A rash king attacking rashly, is soon entangled in

inextricable difficulties.
85. Thus an energetic monarch betaking to a course of
* Lit: "having once decided upon a certain counsel" i.e., when a

definite conclusion has been arrived at, regarding a counsel.
f The author here points out the soundness of the saying

— "Delay
is dangerous.'*
X The translation is a free one. Several minor changes of reading is
noticed in the commentyar.

§
true policy, should, by the power of his counsel* bring into

subj<-ction his foes resembliHtj vicious snakes.
Thus ends the eleventh section, the dissertation on coun-

sels^ in the Nitisara of Katnandaka,
SECTION XII.
H,.AVING previously held the necessary counsel a

wi>*et king should depute to the monarch against whom he
intends to march, an ambassador confident of his special abi-
lities,:}: whose selection would be approved by the cabinet.
2. A person, dauntless, accurate in memorv, eloquent,
||
accomplished in arms and in the Shastras, and well-exercised
in all sorts of works, such a person only deserves to be
a king's ambassador.
Ambassadors are said to be of three kinds, viz., those
3.
invested with full powers ^ those with restricted powers**

;
and those merely carrying the errands of their masters. tt I'l
* There is a pun on the word Mantra which means both counsel and
charms and incantations for taming snakes.
t Lit: "Skilful in counsel."
J Lit: "Proud of his missionary powers." The text is vicious, for

which the commentary gives dotityabliiinaninam.
\ Another meaning is suggested by the annotator viz., one among
the ministers who selected b}' the rest.
P
The original word is Pvagalva.
^ That is when he was deputed
a plenipotentiary, such was Krishna
by Yudhisthira to negotiate with king Dhuryodhana.
** This class of ambassadors, as the commentator says, can do
nothing of their own accord. Thier conduct is prescribed for them by
their soveriegn, whose orders they are unable to put aside.
ff These are ordinary messengers who merely repeat what they are
instructed by their masters, and nothing more or less.
kamandakiya nitisara. 183
respect of rank, the Litter arr inferior to ilie former respec-

tively, in consequence of tlie sinallness of the powers vested
in tliem.*
4. In accordance with th** commands of his masters,

an ambassador, after (niature) deliberation as to tl»e effccit
of his contf-mplatcd measures upon the dominions of his
kinu[, and on those of his enemies, should go to (visit) these
latter one after another.
5. He sliould befriend the frontier^ as well as the

forest tribes, and should find out the inland and navigable
comujunicaiions and easy routes, all for facilitating the un-
impeded progress and inarcji of his (master's) army.
6. He should not enter the enen>ie's city or the court
without knowing its wl)ereal)Outs.§ He should, for accom-
plishing his purpose, wait for opportunities, and when per-
mitted, enter the foe's territory.
7. He should inform himself about the stability of the

foe's kingdom, about his forts and castles and tl)eir defences
and dt-fects, and also his army, allies and treasuries.
8. He should deliver the orders of his master, word
per word, even if weapons be raised (to smite him
down). II
He should also apprise himself of the loyalty or
* The last portion is not so clear. What the author means seems
to be that in respect of rank a plenipotentiary is superior to an ambas-
sador with limited powers and so on. But tliis is self-evident.
•j" compound some
For this substitute Swaleachyapnra 7'dkynndm,
which means 'his own as well as others' words.' This change of reading
is not necessary.
J The word in tlie text is a misprint for Antnspala.
§ Two explanations ot the text-word are given in the commentary.

The one embodied in the translation is not, as it appears to us appro-
priate ;
'unknown and unperceived by tlie enemy.'
the other is Ihis
strengthens the antithesis in the last portion what the author menns \% ;
this,— that an ambassador should not like a spy covertly enter an enemies
dominions but would do so with his open permission.
II
What the author means is that the ambassador should not lie even
—
§
disloyalty of the enemy's subjects (by watching their

movements of the face and hands &c).
9. He should not let any one else know the disaffec-
tion* of the enemy's prakritis (subjects) towards their
master, but should himself, unprrcievabiy do what he would
think fit to do.t
10. Even when questioned on the subject, (by the
inimical sovereign) he should not speak anything about

the disaffection (or weakness) of the Prakritis of his own
lord, but should in flattering! language say "Your majesty —
knows everything well."
11. He should eulogise the enemy in four ways — by com-
=j.aring him with the Wtj'igisu, {i.e., the ambassador's masters)
in respect of his high lineage, his fame, his substantiality,
and his commendable deeds.

12. Coming into contact with the treacherous|l element
of the enemy's state under the pretence of instructing them
in the four branches of learning and the five arts, he should
(with their help) know the former's movements as also
Avhich party could be easily weaned over.'lf
when h'is life is threatened j it is his duty to dehver the message he has
been entrusted with, without the slightest mutilation.
* The text-word lit; means 'falling off hence 'want of allegi-
ance' &<;.
+ The author means this, that when an ambassador comes to know
that the enemy's Prakritis are not what they should be, he sliould not let
the fact take the air, but should himself take advantage of it and covertfy
do what would be conducive to the good of his master,
I It may also mean 'modest, humble'; the translation is free.
§ The author intends to say that to ingratiate himself into the
favor of the foe, ttie ambassador should praise him saying that he is in
no way inferior to the Vijigisu his master. For Falena the commeentary
reads Kulena, which reading we have accepted.
The original worH means 'one receiving wages from
II
both sides.'
Hence one who is a hypocrete and treacherous.

^ Or it may mean 'where dissension could be easily sown.' The
explanation given in tne commentary supports this view.
13. He should keep up communications with his own

secret agents remaining disguised as ascetics in pursuit of
knowledge in Tirthas,"^ Asramas,-\ and Surathdnas.X
14. He should point out to tlie alienable party (in the
enemy's country) his own master's manliness, § high lineage
prosperity (affluence), forbearance, great energy, magnani-
mity and gentility. II
15. He should put up with insulting language and avoid

the influence of anger or lust (on all occasions).^ He
should not lie down (to sleep) with others*^ ; he should
keep his own purposes strictly secret, but know those of
others.
16. An
ambassador should not be depressed
intelligent
and hopeless regarding the accomplishment of bis projects,
although he would have to wait a considerable length of time.
But by various tempting offers and baits (to the subjects and
* Tirtha ordinarily means a holj' place. Here it means specially

a place where two or more sacred rivers fail into one another, and which
in consequence, becomes a place of pilgrimage.
f Asvama — is the place where ascetics, dwell ; hermitage &c.
% Surasthana — lit : a place of a god ; hence a sacred place where

temples are built and images of gods enshrined and consecrated.
This is the reading of the commentary for Asrayasthdna.
§ For Saiitdp the commentator gives Pratdp.
11
What the author means is this that as soon as the messenger or
whatever he may be called— finds that there is a section among the
enemy's subjects that may be weaned over, he will at once begin to work
by pointing out the superiority of his own emplo3'er over their sovereign
in every respect. The word 'alienable' has been used for the word
Vedya which lit: means that which may be easily penetrated, or separated
from its main stock.
^ For, in anger and in lust a man looses himself, and knows not
what he does.
** The author prohibits this, as he thinks that the messenger may be
a sumnumbulist and he may speak out his mind during sleep.
24
§
i86 KAMANDAKIYA NITISARA.
officers of the enemyl, he should study the passing times.*

17 — —
19. If during these days that pass away unprofit-
ably, he does not find any defectf in the administration of
the ruler of the earth (the enemy), the ambassador — if he is
a sound politician and earnestly desirous of the advancement

of his own party (king) — should wait (patiently) for advant-
ages of time and place", during a period when the enemy
(disgusted with his own idleness) would himself intend to
undertake something, sucli as, the provocation of his own
Pdrsnigrdha, the pacification of the disaffected section of
his subjects, the storing of his forts with stocks of food
grains and their repairs.i: He should console his mind
with the thought that the foe would, of his own accord,
march against his (ambassador's) master, and he should en-
deavour accordingly.
20. When day after day the time for action is deferred,
an intelligent ambassador should consider, whether or not
the enemy is procrastinating, only to let the opportunity for
his (ambassador's) master to attack him (enemy) slip away.]]
* What means is that delay should not deter an intelli-

the author
eent messenger. He should make the best use of that time by studying
the state of the enemy's Raj in various ways.
+ Another meanmg is possible viz. if any calamity overtake the —
enemy, affording a good opportunity for his rivals of fall upon him.'
+ Durino^ the progress of any of these undertakings, the ambassador
has everv chance of lighting upon some secret or of getting hold of some
thino- likely to be beneficial t.) the interests of his own master.
§ The author means to say that if the ambassador finds no flaw in
tlie enemy, he should not despair but content himself with the thought
that even the enemy himself may one day march against his master,
when the informations gathered by him would be turned to profit.
II
The translation is free. The author means in case to say that the
ambassador finds the'enemy deffering every thing to a future period, he
should seek an explanation of this conduct in another direction viz.,
whether or not the enemy is gaining time to deprive his rival of the
advantages of a seasonable attack. When once the proper time slips
away, the opponent will have to await long for another such opportunity.
KAMANDAKIYA NlTiSARA. 187
21. Wlien it will be evident that tlie time for action

has arrived, he should go back directly to the kingdom of his
lord; or remaining there (in the enemy's territory), he should
communicate to his master all the important points of his
information.
22 —23. To find out the foes of the enemy, to alienate
his allies and relatives from him, to know (exactly the state
of) his forts, finances and army, to determine the course of
action to be taken, to wean over to his (ambassador's) side
the governors of the provinces of the enemy's territory, and
to know all the particulars of the route (country) through
which march (against the enemy) is intended, — these are
said to be the duties of a Diita.'^
24. A ruler of earth should harass his enemy by means

of his own Dutas'\-^ on his ovvn part, he should be perfectly
aware of the movements of the enemy's Diitas.
25. A person skilled in the interpretation of internal
sentiments by conjecture and by external gestures, accurate
of memory, polite and soft in speech, agile in movements,
capable of bearing up with all sorts of privations and diffi-
culties, ready-wittedj and expert in everything, — such a

person is fit to become a spy.
26. Sly spies disguised as ascetics, traders or artisans
should go about in all directions§ apprising themselves
of the opinion of the world {i.e., the subjects or the public
at large).
27. Spies well-informed in everything {te., important

topic or question of the times), should every day come to
* Hitherto we have been rendering Data into 'ambassador,' but

really diila is more generic — comprising scouts and spies within its
meaning. It means, 'any one deputed to do something.'
f These diitas penetrating through all the secrets of his counsel,
would cause the enemy considerable anxiety.

X That is, possessing presence of mind ;
§ The commentator says 'in the mandala of the twelve kings.'

t
1 88 KAMANDAKIYA NITISARA.
and go away from {i.e. communicate with) the ruler of earth,
for they are the eyes of the king, that enable him to look at
distant things.^
23. In order to penetrate into and divulge the secret
of secrets of the;ênemy, one (a spy) should cautiously and
covertly watch his (enemy's) movements. A ruler of earth,
having the spies for his eyes, is awake even when he is
asleep.
29. A king should have all his and his enemy's domini-
ons pervaded with spies who resemble the sun in energy
and the wind in their movementsj, and whose selection is
approved of by the public.

30. Spies are the eyes of the ruler of earth ;
he should
always look through their medium§ he that does not look ;
through their medium, stumbles down, out of ignorance, even

on level groundsjl ; for he is said to be blind.
31.Through the medium of his spies, a king should know

the crrowth and advancement of his rivals' prosperity, their
movements in all circumstances, and the purposes and
* The text lit: rendered would be — "for they are the king's ejes
that remain at a distance" ! The author means that the spies are the
medium through which a king perceives tilings that being away from his
own sight, cannot be directly perceived by him. The idea of descri-
binof spies as the king's distant eyes is a very favorite one witli the
Sanskrit poets.
J What the author means is this that although the king sleeps yet
his emissaries are wide awake and are working ; so when he wakes up
he will come to know everything important that may have transpired
during his sleep.
;|: That is, wiio act and move in as imperceptible a manner as the
wind.
§ That is, whatever, he should do, should be done in consultation
with the spies who always look to the state of affairs for him.
II
That is, even in the performance of ordinary work. Just as a blind
man stumbles even on level grounds, so does a king meet with
difficulties in all undertaking when he does not use the spies as his
eyes.
— f
intentions* of their subjects (lit: of those who inhabit their

dominions).
32. Emissaries are said to be of two \dnds — vi2., secret
and public. Secret emissaries have been particularized above;
a public emissary is called a Duta or an ambassador.
33. Guided by his spies, a king should proceed to

any work, like RitvtjasX in a sacrifice being guided by the
Sutras.% The spy-service is to said be well-established when
the ambassador is kept well-informed by the spies.
34. A Tikshana,\\ a religious mendicant, a sacrificer or
a person of purest character — these are the disguises (under

which spies roam through a king's Tnandala)^[ ;
when they
(the spies) are thus disguised, they do not recognise one
another.
35. For the successful termination of their missions,
a site for the habitation of the spies should be selected, where

there is a constant conflux or gathering (of people). There
the spies should stay being duly served and looked after.*'^
* Literally 'what they want.'
f The author includes ambassadors under the category of 'spies' or

—
charas which etymologically means those who walk through the
king's dominions (tnandala). The difference between a Chara and a
Duta is that one is a secret agent while the other is a public one.
% Ritvijas are the priests who officate at sacrifices ;

ordinarily four
are mentioned viz the Hotri, the Udgatri, the Adhvaryu and the
Brahman ; at grand ceremonies sixteen are enumerated,

§ That part of the Vedas containing aphoristic rules for sacrifices
and other ceremonies.

II
Lit : pungent, sharp ; here a person of fiery or passaonate tem-
parament. Probably there was a class of ascetics of tiiis description.
^ What the author means is this that the spies ordinarily simulate
the appearances of these persons, when they roam through the enemy's
territory in order to hide their identity.

** The last line of this Sloka is extremel}^ vicious in the text ;
for
which the commentary substitutes :
'Tisteyuryatra Sanchdrds paridiaryyababdiiinas,'

ivhich we accept.
—
36. In the residence of the spies there should stay

persons disguised as traders, merchants* husbandmen, con-
vent-lieads, (religious) mendicants, professors (of religion) ;
pure-hearted (ascetics), and mercinaries.

37. Spies skilled in studying the hearts of men, sliould
be posted in the territory of all kings who are within the

mandala of the Vijigisn or within that of his enemy.
38. The king tfiat does not know (watch) the movements
of the kings of his own mandala or of those of his enemy's
mandala, is said to be asleepf although he is wide awake,
and he never wakes up from sjch sleep of his.
39. (Through his spies) a king should know (watch) those

(enemies) who have reason to be exasperated with him and
also those who are so without any reason whatever^ he ;
should by secret measures of punishment (assassination &c..)

do away with those among his own household, who are sedi-
tious and angry§ with him without any cause whatever. ||
=f< For Vala of tê text the annotator gives Vanih, and explains it
to mean a 'foreigner.'
j- There is a pun upon the words Jdgran and Susiipta here. The
author means, a king ignorant of the movements of his rivals is as
good as one asleep, although he may literally be awake and working.
Such carelessness results in his being subjugated ; and his inactive
nature can never in future throw off the j'Oke of thraldom.
X The author distinguishes between classes of foes — those who are

born enemies and those who are made so by some cause or other, such
as the withholding of a promised thing Sec.
§ This is strictly literal — the meaning is — disaffected towards him
although they have never been maltreated.
[1
It sounds absurd that we may have enemies although we have
never done anyttiing to create one. The commentary cites a Sloka
here in order to clear any doubts on the point the translation of the
— "When
;
Sloka is as follows :
even an innocent Muni (sage) does his
own duties, he creates thereby three parties viz., friends, foes,
and neutrals."
f
KAMANDAKIYA NITISARA. igi
40. Those who have reason'? to he exasperated with

the king, should be conciliated by gifts and the bestowal of
honors &c., and then the kinor should live together with
them, having thus" subjugated them (won them over to his
side) ; way he should amend
and in this his own faults*
(which might have given his enemy a hold).
40A. He should preserve the peace of his kingdom by
giving the wicked and; the seditious {{.e. tlie disturbing
element) the snub they deserve. With all his endravours, he
should mend his weakness by conciliation, gift or (bribery).
41. Taking'advantage of the slightest laches of even the

most powerful enemy, a king should cause his (enemy's)
kingdom to sink completely (in the sea of distress and des-
tructions), even as water causes a drinking cup to sink down
in it by entering it through even the smallest hole.
42. Persons simulating to be idiotsj, or deaf, or blind
or dumb or eunuchs, and Ktratas% and dwarfs, and hunch-
backs and such other agents]].
43. And (disguised religious) mendicants and Charanas*^
and maid-servants and men versed in all arts and acts,' should
gather undetected**, the informations regarding a king's
household.
44. (Persons disguised as) bearers of the roval Parasole
* Lit : 'And thus should he fill up the gaps i.e., holes or weak
points of his administration.
\ This Sloka is omitted in the text. The commentntor explains the
last part thus — the anger and disaffection of the subjects and servants
are as it^were the breach through wliich the enemy effects his entrance.
\ The word is Joda, which the commentator takes to mean — 'deaf

and dumb.'
§ The most degraded class of mountain tribe obtaining in ancient
India.
II
The commentary here reads KaraCas which means 'tliose versed
in fine arts.'
^ Lit : A wandering singer or actor.

** Lit : "unseenly."
—
J
yak-tails (lit: fans), pitchers, and palanquins, and horse-boys

and grooms and other such servants, should keep information
about the doings of the high state officials,
45. The cooks,* the bed-room servants, the vtgakds: —

the Valet de chainbre,t the attendants at the table, the
shampooers,
46. And the orderlies entrusted with serving up water,
betels, flowers, perfumes and ornaments, these and others like
them that always keep near the king, should be made instru-
mental in administering poison to him.
47. Cool-beaded spies should study the conduct (of all
the hioh state officials) through signs, gestures,! bodily

appearances, the secret tokens they use and the letters they
vvrite.
48. Spies versed in all acts and in all arts, assum-

ing various disguises, sho'uld roam (in every part) of a
mandala imbibing public opinion like the solar rays im-
bibing moisture from the earth.
49. An întelligent Vijisîsu conversant with the Shastras
and the ways of the world, should be cognisant of the fact that
as he through his spies (lit: by some means) strives to play
his enemir's false, so these latter also try to pay him back
in his own coin, by engaging!! spies to watch over him.
Thus ends the twelfth section, the rules regarding em-
bassies and the spies, in the Nitisara of Kamandaka.
* Lit : "those who prepare highly seasoned dishes."

j- That is spend thrifs.
\ Tlie last line is vicious in the text — the eommentary gives, Kart-
tavya Rasada which reading we accept.
§ For Murchchita of the text the commentary gives Mudriiais.
H
For Viyujyamdna the commentary reads Niyujjamdna.
—
SECTION XIII.
YV HEN a monarch vvouUi, from the daily reports

of the spies, come to know of the failure of his embassy
to the foe, he sliould set out with hostile intentions acrainst
this latter, according to the prc'^crib'^d rules of m;irch,
relying on iiis own keen intelligence as his only guide.*
2. Like fuelsf producing tire, a keen and resolute under-
standing dominated over^ by equanimity and perseverance,
produces many liappy results.
3. Just as metallic ores§ are sure to yield the precious

gold, and the churning (of the curd) butter, so, earnest
endeavour supported by intelligence and perseverance is
sure to be crowned with success.

4. An intelligent and 'energetic king possessed of the
Prabhiisakti\\, becomes the excellent receptacle for all pros-
perity, even as the mighty main is for all waters.
5. Like wealth of waters preserving the lotus, it is
intelligence alone that preserves the royal prosperity; and

this prosperity is carried to magnificence only by energy and
perseverance.^
* Purassara literally means — 'that winch walUs before'; hence a
'guide.' Tlie sloka bristles with bad reading's, and but for the emen-
dations of the commentary, it would Iiave been impossible to make out
any meaning. The correct text would be :
Anvaham Cliaracliaryydblitrvifale Dutachestite
Yayddyatliokfaydnastu Sukshma vudhipwassara.
f The text-word Ayanee literally

means two pieces of Sami wood
used for kindling sacred fire by a attrition,
+ That is, — governed.
§ The original word is Dhdtii which the commentator takes to mean
earth, stones and other worthless things obtained with crude minerals.
11
Vide note to sloka i and 22, Section I.
^ —
The commentary adds '"even as the lotus is caused to bloom fully
by the influence of the wind and the solar rays."
25
^94 KAMANDAKIYA NITISARA.
6. Prosperity never leaves an energetic king* who

follows the dictates of his intelligence, even as its shadow
never leaves the body ;
but it goes on increasing (every day).
7. Like rivers flowing into the ocean, prosperity ever
flows down on a king.f who is free from the influence of
the Vyasanas and is indifatigable, highly energetic, and
intelligent.
8. An idle king whose mind is affected by the Influence

of the Vyasanas is, in spite of his possessing many good
qualities and a (keen) intelligence, cast off by (llie goddess of)
prosperity, even as eunuchs are cast off by women.

9. By constant activity he should add to his everything
{i.e., prosperity, happiness, &c.), even as fire is added to by
the putting of fuel in it.:}: Even a weak king, if he is ever
energetic, reaps nothirig but prosperity.
10. For enjoying prosperity vvliich is like a faithless
Iady,§ a king should ever, with all his manliness, desire

activity, and should not behave like one impotent.
11. An ever-energetic king by having recour.se to the
Sainhee Vriti\\ should bring prosperity under his own con-
trol as if dragging her by the hair, like a man dragging his
wicked wife.
12. Without planting his feet on his enemy's head

graced with crowns adorned with diverse kinds of gems and
and jewels, a person (king) cannot reap prosperity (lit.
blessing).
13. Where can there be any happiness (for a king),
* The reading Utsdhasampanndn is vicious; — read Utsahasampanndt.

f Literally, the translation would be "prosperities enter into him like
rivers entering into the ocean."
\ The author's meaning seems to be this that the more you add fuel
to the fire the more its flames blaze forth ; so, the more a king exerts
himself, the more does he advance on the ladder of prosperity.
§ Prosperity is compared to a faithless lady, for itj is never steady

with a man.
II
Lit ; iion-like conduet' i, e. ever active and man!)- conduct.
— —
KAMANDAKIYA NFTiSARA. ^95
unless the deep-rooted tree liis enemies — be eradicated

by the miglity elepliant his intelligence— goaded by tlie
tjuide — his earnest endeavours!
14. Prosperity can only be brought home (captive) by
a strong arm, resembling the grace-ful trunk of an elephant
and glittering with the dazzling lustre of an easily drawn
sword (that it wields) |
15. A higli-minded person desirous of ascending to a

great height (in the ladder of prospenty), plants his feet
liigher and highei, wliereas a low-minded one apprehendintr
fall and destruction, plants them lower and lower.
16. Like the lion planting his paw on the head of an
elephant, one (a king) possessed of great energy may plant
his foot on the head of another excelling him much in
bulk.*
17. Fearless like a serpent, a king should make such dis^
play of his magnificence as to strike terror into the hearts of
his foes. According to tiie measure of liis strength, lie
should undertake the chastisement of his foes.f

18. A king should fall upon his foe first having re-
moved the cause of disaffection of his people.:}: These

causes are bred by the absence of good and the following of
offensive policies of administration, as also by adverse F'ate.
* The authors means :

—A liighiy energetic and active monarch is
capable of subjugating even a foe whose territories are more wide-spread

than his own.
f Although the author exhorts in favor of constant activity, yet he

warns king? against rashness. Before undertaking an attack, a king
should judge his own strength in comparison to that of his foe. Energy
of course goes a great way in securing success ; but it cannot work
miracles.
:|:
Pfakritivyasana ht : means the Vasyana or defect in his Prakritis
or the constituents of his government.' What the author means is that

before going to fight with an external enemy, a king should put
down the causes that tend to procuce internal enemies, and to breed civil
fueds.
—
196 KAMANDAKIVA NITISARA.
IQ. Vyasana* is so-called for it retirds the materia!

well-beins; (of a kingdotn ;
(one a Uing) under the influence
of the Vvasanas g;oes down and down (the depths of de-
gradation) ;
and therefore the Vyasanas should be avoided (as
much as pos*-'! j. i
23. "
-s, floods, famine, prevalence of diseases, and
plagL rind pe«;ti!.^nc'.^ — these are the five kinds of the Vyasa-
nas (calamities) that proceed from Fate ; the rest come from
human sources.
21. The evils proceedino; from Fate ^honld be averted
hv means of manly efforts and the celebration of propitia-
tory rites ; and a king knowing what should be done, should

remove the evils coming from human sources by his ener-
geticalness and adoption of wise measures of policy.

22. From tl>e king {Swamy) to the ailiesf — all these
constituents form the Prakriti Mandala, (or government).
\ shall now in due order, enumerate their functions and their
frailties.
23. To hold counsels,:}: to secure the results of counsel,^

to direct others in tfie performance of actions, to ascertain
beforehand tlie effects (good or bad) of future events and
occurrences, to look after the income ar.d expenditure (of
the kingdom), to administer justice, || to subjugate enemies,
24. To avert threatening evils and calamities, and to

protect the kingdom,^ these are the functions of a minister.
But a minister when he is under the influence of the
* Etymologic'illy means that which tlirows back (the good or the

prop;ress and prosperity of a kingdom).
-j- Vide Supra Sloka i. 'Section IV.
% The word mantra includes all operations — from the initial procee-
dings of a consultat:ion to the attainment of a certain result.
§
j'. e. to acquire and preserve territories &c.
I)
Lit : to "mete and dole" laws ; to inflict punishments according to
the offences.
For Rhjarnjydvisechanam the commentary give
•if as, Rajarajydvi-
rahshanam
. §
KAMANDAKIYa NITISARA. 197
Vjâsanas (vicious propcnsitiea) hils in these

all (func-
tions of his).
25. A
whose minister possessed by the Vyasanas
kinsr
is weaned over (by the foe) * becomes incapable of resistinir
the enemy by the apolicHtion of the me-asures of
policy, like
a bird incapable of flyinrr wlien its wings are cut off.
26. Gold, corn,

conveyance3 and all other suclt
cloths,
things (that the kinor enioys),'arise from the
(prosperity of the)
people.
27. Th6» people promote the trade, commerce, cultiva-
tion and other such means that conduce to the prosperity
of a kingdom. t These totally depend on the people.
Therefore, when the people are in danger (or under the
influence of evil propensities^ no success can Be
achieved.
28. Castles are the places of refuge for the people in
times of danger; they are protections for the troops and
the
treasures with a view to take refuge into them, the citizens
;
(seek to) oblige their rulers (by gifts, presents, &c.)

2g. That which is a means for carrying on Tushni
warfare, that which affords protection to the people (in
troublous times), that which can tak : in friends and foes
alike and that v\'hich is a check against the attacks of the
neighbouring forest tribes — is called a Durga (castle).
30. A king safe wiihin the recesses of his castle (or a

king possessing numerous castles) is respected both bv l)is
* Several important change of reading are to be noted here. For

Amatydis vyasanopatais hrtyamdno read Aiitdtye 7<va<ianopete JiriyomanS
and for Asakta ehotpaiati read Asakta ehotpatitam

•j- The origmal word is Varfd wliicli lit: means, — the occupation or
profession by which one earns his livelihood. \\'e have rendered the
the word freel}-.
\ When a king concealing himself in his castle in a'manner undetect-

ed by the enemy, suddenly falls upon the latter, sucii a sort of assault rs
called Tushni Yudha.

§ Durga etymoIogicaUy means that which is approached or taken
with difficulty.
—
own and his enemy's partizans. But when Durga-vysaHd

exists none of these exists.*
31. The act of maintaining dependents, acts of muni-

ficence, (personal and other) decoratiorrs, purchasing of con-
veyances (horses and elephants), stability (of the kingdom),
facility for sowinuj dissension among the enemy (and his
allies), repairing of castles,

32. Construction of bridges and cause-ways, trade and
commerce, tlie acquisition of friends and allies and the love
of the peoplr, and lastly, the accomplishment of rightious
—
and desirable acts all proceed from the treasure {i. e. all
these depend entirely on a solvent financial condition.)

33. 'The foundations of royalty are laid in the trea-
sures"—^this is a popular saying well-known in all regions. A
ruler of men whose treasury is in danger (of being insolvent)
loses all prospects of success in the above-mentioned acts.
34. A king with a solvent treasury increases his forces
reduced (in consequence of wars), an<l he naturally wins the
good-will of his people. He is even respected and served
by his enenues.
35. To add to the number of friends and foes, and to
the amount of gold [i. e. wealth and the territorial possessions
of a kingdom), to accomplish with alacrity acts deferred to
an indefinite future, to protect what is acquired or gained,
36. To destroy the army of the foe, and to save the
forces of its own side, all these acts proceed from the army.
'
So when the army is under the influence of the Vydsartas

{i e. when it is defective), these (the above-named acts) run to
ruin [i.e. are never accomplished with any degree of success).
37. The foes even of a king possessing an efficient army,
are turned into his friends (seek his friendship). A king

possessing a large army, rules the earth (unmolested) after
having (properly conquered it). 1
* That is, when castles are not repaired and properly looked after,
ihe king and his people lose all respect an*d chance of safety.
i
KAMANDAKIYA NITISARA. xgtf
38. A faithful ally restrains others throwing off their

allegiance, and destroys the enemy. He serves the king (to
whom he is allied) by risking his own dominions, treasures
troops and his life even.
By ties of mutual
39. affection, he succeeds in securing
numerous other friends and allies. When therefore the ally is
under the influence of the Vyasanas, his function is no longer

duly discharged.
40. A true ally promotes the welfare of his allied king,
without expecting to he remunerated in return. A king
having (faithful) allies, succeeds with the greatest ease, even
in most difficult undertakings.
41. Pursuit of knowledge, protection of the Varnas and
Asramas of his own kingdom, ability of using pure (unpoison-
€dj weapons, accomplishment in modes of warfare,
all the
42. Habits of hardiness, knowledge of the implements
•of war (offensive and defensive) and of the characteristics of
acts (such as, testing the strength of armours &c), ability for
riding properly on horses, elephants and chariots,
43. Skilfulness in wrestling, the art of clearly seeing
through the purposes of others (lit : entering into other's
heart), crookedness with the crooked, and honesty with the

honest,
44. Consultations and reconsultations (with the cabinet,
regarding a certain project), preservation of the secrecy of
counsels, healttiiness (of the mind), disregard of (such modes
•of policy as) conciliation, gift or bribery, and application to
(such modes as) sowing dissensions and inflicting punish-
ments,
45. Knowledge of the movements and intents of the
•commandfrs and other officers of his troops, and of the

counselhjrs, ministers and priests, imprisonment of the
wicked (among the above-named officers),
46. Observation of those who come to and go away

ircjn him as ambassadors, the removal of the calamities that
2O0 KAMANDAKIYA NITISARA.
threaten the people, and the appeasing of the angry or dis-

affected element (of tlie stale),
47. Obedience to the preceptors, bestowal of honours and

respects on those worthy of them, administration of justice,
suppression of the disturbing factor of the kingdom (lit: the
taking out of the thorns of the state, such as the thieves,
robbers, murderers, &c.,
48. Knowledge of what exists and what does not, ex-
amination of what is done and what is left off undone, in-
vestigation as to who is satisfif^d and who dissatisfied

among his dependents,
49. Complete 'acquaintance with the movements, (and
character) of the Madhyama and the Uddsina* and the act
of turning this acquaintance to means for establishing firmly
his own rule, (or to means for the success of his under-
takings), acquisition of allies and the chastisement of the
enemies,
50. The protection of his sons and wives and his own-
self, entertaining amicable feelings towards his relatives and
friends, the promotion of such measures of revenue on which
his own material progress depends,
51. Infliction of hardships on the wicked, and to afford
facilities for the advancement of the honest, abstinence from

doing injury to any being, and the avoidance of sin or un-
righteousness,
52. Prohibition of evil deeds and the promotion of good
ones, the giving away of tilings fit to be given, and the ac-
cumulation of those that should not be parted with,
53. Withholding of punishment from those who do not
deserve them, and the infliction of them on those who
rightly merit them, acceptance of things acceptable and the
•
rejection of those unacceptable,
54- Performance of fruitful deeds, and the rejection of
* Vide Supra note.

fruitless ones, Lhe just levying of taxes and their remission

in bad seasons,
The preferment of high
55. officials of state, and the
removal of those who deserve dismissal, pacification of
calamities (such as famine, pestilence, &c.,) and the estab-
lishment of friendliness among his servants,
56. To know what is unknown, and to be assured of

what is known, to undertake good acts, and to see to their
ends acts undertaken,
57. Desire for acquiring what remains unacquired and
facilitating the advancement of what is acquired, and the
proper consignment of a thriving object to the care of a
deserving person,
58. Suppression of wrong and the following of the paths
of rectitude, and (lastly) the doing of good to one who does
good to him, — these are the functions of a ruler of earth.
59. An energetic king following the paths of true policy,

leads to eminence these and his government and minis-
ters; but influenced by evil propensities, he leads them to
destruction.
60. But when a king becomes busy in the performance
of religious deeds and in acquiring wealth, or when he is
demented, all these functions ought to be discharged by his

ministers.
61. Excessive harshness in the words spoken and in
the punishments meted out, defect in the administration of

finance, inebriation, (excessive love for the company of)
women, and for hunting, and gambling (at the dice), — these
are the Vyasanas of a king.
62. Procrastination, sluggishness, conceit, carelessness,
cultivation of (other's) ill-will, — these and those enumerated

above {viz., the vyasanas of the king), are the vyasanas
of the ministers.
63. Excessive rain, want of rain (drought), locusts, rats,
mice and parrots (and other sucli corn-destroying agentsj

26
—
202 KAMANDAKIVA NITISARA.
unjust taxation, confiscation of the properties of the people,

foreign invasion and depredation, and thieves, and robbers,
64. Abandonment of the king by his forces and hi?
favourites, distress brought about by the prevalence of
diseases, and the death of cattle, and tlie ravages of the
murrain, — these are the vyasanas of the kingdom.
65. Disorder and decay of the implements of war and
of the ramparts and ditches, want of weapons in the arsenal,
and failure of the stock of fooJ and fuels, — these are the
vyasanas of the castle.
66. Extravagance, outlay (in different projects), mis-

appropriation (by the officials and servants), want of accumu-
lation, robbery, and remoteness (of the flowing in of money),
these are said to be the vyasanas of the treasury.
67. To be besieged (by the enemy), to be surrounded
on all sides (by hostile forces), to he disgraced, to be de-
prived of a being duly honoured, to be disaffected (or badly
paid), to be diseased, to be fatigued or over-worked, to be
returned from distant lands, to be newly recruited,
6S. To be reduced in unmber, to be deprived of its
leaders, to have its brave warriors killed, to be excited with

hopes and disappointments, to become faithless,
6g. To have women with it, to be scattered over differ-
ent countries, to have thorns (?'. <?., spies &c., set by the foe)
in its ranks, to be torn by dissensions, to be sent to fight in
foreign Mandalas, to be undisciplined,

To have its senior officers enraged,* to be commanded
70.
by men differing in opinion, to have foes in its own ranks,

to be united with the enemv, to be careless of its own
intersts and those of the allies (of its monarch),
71. To be cutoff from the supplies of food and the sup-
port of allied troops, to be destitute of shelter (wherein to
* The word in the text is Kyudha-ynaulam. Afoulam as explained

by the commentator, means soldiers who have served the royal dynasty
from generation to generation.
secure the families and properties of its soKliers), to hazard

battles without the consent of its master, to put forward
different excuses (for its delinquencies),
72. To have bad Parshni^rahas, and to be ignorant

of the country (where it is dispatched) — these are said to be
the vysanas of the army. Of these some are irremediable and
some remediable ; of this, I am speaking presently.
73. When relieved or set free, a beseiged force, becom-

ing highly efficient may fight; and an army surrounded on all
sides and without any egresss, must also hght (out its own
way).
74. An unhonored army when duly honoured, will fight ;
but a dishonored army, with its fire of indignation burning,
will never do so.
75. An army badly paid will fight, when it is duly paid

up to date; but a diseased and disordered (inefficent) one,
will not do so; for then, it will be defeated.
76. After enjoying proper rest, an overworked and
fatigued army will again face the compaign ; but an army re-
turned from distant lands with its energy drooping, becomes
incapable of using weapons {i.e. active service,)
77. A newly recruited force will flight when united

with older regiments of the realm ; but an army with its brave
warriors killed and reduced in number will not fight.
78. A routed army, supported by brave heroes will again

face the battle ;
but an army, with its leaders slain and its
vanguard slaughtered, will turn away from the fight.
79. When its hopes are realised and its disappointments

removed, a force will not fii^ht, for then, there will be nothing
inducing it to risk a battle. Wiien confined within a
small area, an army will not fight, in consequence of the
narrowness of the field.
80. An army at first beseiged and then set free, will
fight when equipped with the implements of war (horses,

conveyances and weapons); and an army having women
t J
with it* becomes capable of figbting when the women

are removed.
81. An army scattered over different kingdoms, and
away from home, will not fight (heartily) ; and one with
the thorns (spies &c.) set by the enemy within it, becomes in-
capacitated for active service.

82. An army torn by dissensions, with its soldiers op-
posing one another, does not fight (is unfit for battle) ; so
also an army despatched to a foreign mandala or realm (does
not fight).
83. An army that had not travelled to foreign lands,

and one that has fled away, cannot fight. An army that has
served the forefathers of a king, will not fight, when it is
enraged; but when satisfied, it will fight (most gladly).

84. An army hemmed in on all sides by the foe and
confined in one place, cannot fight; and troops whose camp
is assailed by the enemy also become incapable of fight-
ing well.
85. An army with the enemy within its ranks, will not
fight ; but when these thorns (the foes) are removed, it will
fight; an army though corrupted by the enemy, will fight,
if led by courageous warriors.
* The word is Kalatra Garvam ^which means 'to have wo-

original —
men within it.' The commentator explains Krlatra as Kulastri or ladies,
— his meaning being, that when the wives and famiUes of soldiers areal-
l0wed to travel with them, they fight reluctantly, ever watchful for saving
their lives whoseîmportance is enhanced as they look upon their objects
of affection. But when these latter are farjawa}', the soldiers in the excite-
ment of the battle, totally forget them and fight heedless of their lives,
thus paving the way of victory for their king.
f The commentator explains — for it is worn out with the fatigue

and hardships of the journey.
% The texts of Slokas 84 and 85, are vicious, the commentator gives
the following two for them.
84. Misram Satrubhivekastham tadakrdntatayd kshamam,
Sotrorupanibistam Vat sdmaythydnnaksham Yndlii.
KAMANDAKIYA NlTlSARA. 205
86. An arn)y is said to be neglectful of its own interest's
when in times of dangr;r it remains inactive. An army

enojaged in serving an ally in consequence of its exct- llent
advantages regarding time and position, cannot be properly

used (in any other purpose).
The supply of
87. food and clothing is called Bibadha
and Asara means the troops of the allies. An army cut
ofT from the supply of food and clothing and from the .su[)-
port of the troops of the allies, cannot iit;ht.
88. The troops that have no shelter (to secure llieir
families and properties) wdl when shelter is provided

fight
by the citizens for them. An army tiiat acts without the

orders of its master, is not attached to him (is faithless), and
will not fight.*
89. An army becomes leaderless when every one in it, is
his own master, (and no one is accepted as leader) ; such an

army is incompetent to fight ; so also, a disabled army and
one with a bad Parshnigraha, are incapable of fighting.
90. An army ignorant of the state of affairs (about it)
is said to be blind, and for this reason, it is incompetent for
fighting. t These are the Vyasanas of the army ; carefully

looking into them, J a Icing should undertake a war.
91. An ally is said to be the under the influence of the
vyasanas when he is suffering from the afflictions of Fate,
or is assailed on all sides by the forces ol the foe, or is
possessed of the defects arising out of lust and anger, which

have been enumerated above.
92. Beginning with the king, of the seven constituents of
8^. Dusyayuktam na yudhyeta, Yudhyetodhrttakantakam,

Pradhdna Vodka samguptani, Dusyamchapi Samntpatet.
* This part is undf. stood. The commentator supplies a different
reading, which we do not accept.
f The text is vicious the commentator
;
gives,
Adesikam Smritam hyandham tanmulativat Kriyakshnmcim. ,
X For when they exist, no endeavours can bring about victory.

J
a government that have been described above, the vyasanas

of each preceding constituent is graver than the one fol-
lowing it.*
93. A king should be cognisant of all these vyasanas of
the members of his Government ;

and he, without letting the
right opportunity slip away, should exert himself in removing

them to the best of his powers, intelligence and endeavours.
94. A monarch desirous of the welfare and prosperity
of his government, should not overlook, out of error or arro-
gance, the vyasanas that may overtake the Prakritis. He

that neglects the vyasanas of his Prakritis^ is, ere long,
defeated by his enemies.

95. Weighing gravely what should be done, a king
should apply himself to the performance of his duties. En-
deavouring his best, he should see the end of all his under-
takings. A ruler of earth, the '.constituents of ,whose gov-
ernment are purged of all their defects and dravVbacksf
through his wise policy, enjoys for a long time, the three
objects of existence.
Thus ends the thirteenth chapter, the description of the
vyasanas and the means for remedying them, in the Nitisar
of Kamandaka.
* The original Sanskrit construction would admit of no other

rendering. The meaning is, tliat the Vyasanas of the king are proiifi cof
greater evils than the vyasanas of the ministers, and so forth.
I The text word lit : rendered would be " whose holes are filled
in with wise policy."
X The objects are, Dhayma or| virtue, Artha or wealth, Kama, or

objects of enjoyment.
SECTION XIV.
T,He Prakritis, beginning with the minister and enrling

with the ally, are said to be the constituents of a government.
Of all the weaknesses of the government, the gravest is the
weakness of the rulrr of earth.
2. A monarch free from all weaknesses, is capable of re-

deeming the weaknesses of the government ; but a prosper-
ous government can not rescue its head (the king) from his
weaknesses.
3. A king who does not possess the eye of political
knowledge is said to be blind ; it is better to have such a

blind king than one, who though possessed of such eyes,
transgresses the path of rectitude out of pride or careless-
ness.
4. Such a blind monarch may be rescued from ruin by

his ministers skilled in giving advice. But when a king,
though possessed of the eye of political knowledge blinded by
pride, he completely ruins himself.
5. For these reasons, a king possessed of the eye of

polity, following the advices of his prime minister, should
avoid the weaknesses that mar (the realisation of) virtue and
wealth.
6. Too much harshness in speech and in the punishments
meted out, and unjust seizure of property and withholding of
what is due, — these are said by those conversant with the
nature of weaknesses, to be the three weaknesses arising out
anger.
7. Excessive indulgence in hunting, gambling (at dice),
women's company and drinking— these are said by those un-
derstanding the meaning of wêaknesses, to be the four kinds
of weaknesses bred by lust.

—
8. Among men, harshness in speech causes orreat
trouble and is prolific of much harm ; it should therefore

not be practised. On the other hand, a king should win
(the good-will of) the public by his sweet and mellifluous
speecfi."^
9. He that by fits and starts, often speaks too much in
anger, causes thereby much anxiety to his subjects,:like a fire
shooting numerous sparks.

Sharp daggerlike words penetrating into the core
10.
of the heart and cutting to the quick, excites a powerful

person ;t and thus excited, he turnt. into an enemy.
11. A monarch should not excite the public by harsh
words; he should be sweet in his speech; even a miserly
monarch, acting in a kind and friendly manner, is (faithfully)
served (by the people).

12. The shbjugation of the unsubjugated and their
chastisement, is called Danda by the wisej. One should

deal out Danda according to the rules of polity ; for,
infliction of punishments on those deserving them is prai-
seworthy.
13. A king hard (cruel), in the infliction of punishments
excites (fear in the heart of) the people ; thus troubled, they
seek the protection of the enemy.
24. In this way affording shelter to the people, the enemy
rises to power ; and a powerful enemy causes destruction. For
these reasons, a monarch should not excite (the anxiety of)
his subjects.
1 This Sloka contains many vicious readings; — for ParMsya read

Pdrusyam and for Loka read Lake.
2 The first part of the last line ol this Sloka is bad, for which the
commentator supplies :
Tejasvinani dipayati.
S The word Sarblii in the text is a misprint for Sadbhi. Danda is the
last of the four expedients of foregn policy (vide Supra).
;
KAMANDAKIYA NITiSARA. 209

/
^15. Ruleis i)f rjirth (loiiii^ good (kindness) to the peopir
^fow in prosperity ; their growth depends on the growth of
Jie people, and their ruin on these latter's ruin.
16. Except in the case of the dispoliation of the kingdom,

a king should avoid the infliction of the capital punishment,
even in the gravest of offences. In the aforesaid instance
only, such punishment is commendable.*
17. The expenditure of a considerable amount o[ money
in order to exculpate a culpable olTender, is said to be
Arthadusanaf by those conversant with the essentials of
polity.
19. The jostling of the conveyances, their destruction ;
the sufTeriiigs caused by hunger, thirst, fatigue, exertion,

cold, heat and the wind ;
20. The infliction of much distress arising out of Yana-

vyasana on the army ; heated, sandy and thorny soils ;
21. Injuries done by collision with trees, scratches from
thorns and plants ; difficulties caused by rocks, creepers,

trunks of trees and earthen mounds ;
22. Capture or deathj by the hands of foresters and foes

hidden behind rocks, or in the beds of rivers or inside under-
woods and copses

23. Assassination by his own troops weaned over by the
enemy ;
danger of falling a prey to bears, serpents, elephants,
lions, and tigers ;
24. Choking of the breath by the smoke of the forest-
conflagration ; and mistaking the way or direction and the

consequent wandering — these are said to be the Mriga-
* For Jiiktadanda, the commentator gives Tatra danda,\\\\'\c\\ appears
to be an emendation true.
and expenditure
f The word lit means some flaw : in the collection
of money— Arthadiisana occurs when money is unjustly collected or
unnecessarily expended.
J Pariklesai is a misprint for Pariklesa.
27
2^10 KAMANDAKIYA NITISARA.
ydvysana (or the evils attending too much indulgence in huiiO
of rulers of earlh.
'ft.* 25. Indefatigability, physical exercise, the cure of phlegm
fat and indigestion, and excellent sureness in shooting ar-
rows at moving or steady aims,
26. Tliese are spoken of by others to be the goods pro-
ceeding from hunting ; but this view can not be accepted.

The evils of liunting are almost all of a fatal nature. So,
hunting is a great Vyasana.
i 27. Indigestion ami other such physical complaints may
also be cured by constant healthy exercise on horseback ;
and sureness in shooting arrows at moving aims, can also be
mastered in other ways.

28. But if a king is ardently desirous of (enjoying the
pleasures of) the hunt, let a beautiful park be constructed at
the precincts of the town, for his sports.

29. The park should be surrounded on all sides by ditches
and walls incapable of being crossed or leapt over by the

game. In length and breadth it should extend to half a
Yojana (or about eight miles).
30. It should be situated near the foot of a mountain or
the bed of a river, and should abound in water and soft greer>
grass. It should not contain thorny plants and copses, and
stiould be free from poisonous trees or plants.
71. It should be decorated with beautiful and well-knowr»
trers loadt-d with bhissoms and fruits and spreading cool,
plrHsiiia and thick shadrs.

32. Thf" burrows, pits, and cavities should be filled up
witli dust and gravel, leaving no chasm or declivity in the
soil ;
and it should be levrllrd bv the removal of trunks of
trees, enrthen mounds, and rocks, &c.

33. The lakes and other expanses of water inside the
park, should bt- freed from sharks, crocodiles, &c., and they
should be deep, and adorned with diverse acquatic flowers
and birds.
34. The park should abound in such game, as she-ele-

phants and elephant cubs, tigers wiih their teeth broken
and claws pared off, and horned beasts with their horns
cut off.
35. It should
be beautified with creepers crested with
flowers and blossoms within easy reach, and should be
adorned with nice little plants growing on the sides of the
ditches.
36. Outside the park, the fit- Ids stretching to a great

distance, should be levelled and cleared of trees. Tlie park
itself should be inaccessible to the forces of the enemy, and
thus aflford a feeling of safety and comfort to the mind.
Such a park when guarded by hardy and resolute
37.
guards, faithful in allegiance and capable of readinor the
hearts of spies, becomes the source of immense pleasure to
the moiiarch.*
38. Strong and hardy men well-versed in the art of
hunting, should for the sport of the king, introduce into the
park various kinds of game.
39. A king, capable of bearing up against the fatigue
of a morning walk, should enter into the park for sport ac-
companied by his faithful and favourite attendants and without
detrement to any other function of his.
40. When the monarch enters the park for sport, then
outside it, sentries, should be placed, ready and arranged

(for action) and watching the boundaries far and distant.
41. The king pleased with tlie sport, would then rea[)
those good results that have been said by the wise to proceed
from hunting.
42. Regarding hunt, these are the rules that I point out.
Transgressing these, a king should not go about hunting like
a common professional hunter.
* The Sloka bristles with bad reading^s. For Tadbanan read Tat-
ianam, and for bliuvibhutnye read bhtitayebhavet.
43. Speedy flowing out (loss) of money in spite of all

care to pieserve it, untruthfulness, feelinglessness (cruelty),
anger, harshness in speech,"^
44. Covetousness, neglect of righteous ceremonies, dis-

continuance of (commenced public) works, separation from
the company of the good and union wiih the wicked,
45. Certain draining of the treasury, endless hostility
(with the defeated party), feeling of dvrstitution when still
there is money enough (to meet the requirements of the

game), and a sense of affluence when indeed there is no
money in the fund,
46. Anger and joy at every moment, remorse at each
step, distress at each moment, and questioning of the wit-
ness at every doubtful cast of the dice,
47. Disregard of such (indispensable) acts as bathing,
cleansing of the body, and of sexual enjoyment, want of
physical exercise, weakness of the limbs and the body, over-

looking of the precepts of the Shdstras,
48. Retention of the discharge of urine, sufferings from
(the pangs of) hunger and thirst, — these are said by persons
versed in polity, to be the evils of gambling.
49. Even Pandu's son Yudhisthiraf that very virtuous
* Lit :— "Words cutting like the dagger."

gambling with Duryodhana is
f The story of king Yudhisthira's
contained in the Mahabharata. These two were two cousins, one ruling
in Hastinapur and the other in Indraprastha. Duryodhana who was
jealous of the prosperity and advancement of Yudhisthira, invited him to
a o-ame at dice (of which Yudhisthira was particularly fond), hoping

thereby to rob him of all his possessions. In that gambling match
Duryodhana who was ably assisted by his maternal uncle Sakuni, won
from Yudhisthira everything that he staked till the infatuated gambler
staked himself, his brothers, Droupadi (his wife) herself, all of whom
shared the same fate, and as a condition of the wager were forced to
serve the Kouravas. But afterwards, Dhrilarastra, Duryodhana's blind
father, relented and set them free.
t J
SAMANDAKIYA NITISARA. 213
and learned monarch resembling a second Lokapala,* lost liis

lawful wife in wicked gambling.
50. Tlie very powerful monarch Nala having lost liis
prosperous kingdom (as a wager) in gambling, abandoned

his lawful queen in the woods, and afterwards did the work of
a menial.
51. Prince Rukmin of golden complexion, who was
equal to Indra himself and a bowman whose match was not to
be found on earth, even that prince met with his destruction
through the evils of gambling.
52. The foolish Danlabakra, the ruler of Kousikarupa,
had his teeth broken, in consequence of excessive indulgence
in gambling (at dice).§
53. From gambling causeless hostilities proceed ; through

gambling love and affection wither away ; and as a con-
* The Lokapdlas are the divine Regents that are supposed to rule
over the quarters of heaven.
Nala was a very noble-minded and virtuous king-. He was
f
chosen by Damayanti, inspite of the opposition of gods, and they lived
happily for some years. But Kali a god, who was disappointed in
securing her hand, resolved to persecute Nala, and entered into his
person. Thus affected, he played at dice with his brother, and having lost
everything, he with his wife was banished from the kingdom. One day
while wandering through the wilderness, he adandoned his almost naked
wife and went away. Subsequently he was deformed by the serpent
Korkotaka and thus deformed entered the service of king Rituparna as a
horse-groom under the name of Vahuka. Subsequently, with the assis-
tance of this king, he regained his beloved and they led a happy life.
(Apte).
X Rukmin was the brother of Rukmini Bhismaka's daughter, one

of the wives of Srikrishna. The allusion is obscure the commentary ;
only says that Rukmin was slain by Valabhadra, Krishna's elder
brother, in consequence of a quarrel arising out of a game at dice.
Here also the commentary is not elaborate. It is said that

§
Dantabakra played at dice with Valabhadra, who some how or

also
other was enraged, and broke his teeth with a blow of the dice, iiie
allusion is obscure.
214 KAMANDAKIYA NIIISARA.
sequence of orambling, dissension is sowed even among

btrongly uniled partit-s.
54. For these reasons, an intelligent monarch should
avoid gambling which is productive of evils only. He should
also prohibit other proud rulers from challenging* him
to a gambling match,
55. Delay in the discharge of duties, loss of money,
and the abandonment of virtuous deeds, provocation of the
Prakritis caused by the king's continued absence in the
seraglio, _
56. Divulgence of the secrets (by the women with whom
they are fondly confided), inducement to commit culpable
deeds, jealousy, intolerance, anger, hostility and rabhness,
57. These and those enumerated above, are said to be

the evils arising out of excessive fondness for the company
of women. Seeing this, a monarch desirous of the welfare
of his kingdom, should shun the company of women.
58. The energy of the low-minded who are ever hanker-
ing after a look at the face of women, dwindles away with
their youth. _*_«..«i«»
59. (Aimless) wandering, loss of self control, senseless-
ness, insanity, incoherence in speech, sudden illness,

60. Loss of energy, loss of friends, perversion of the
understanding, inteiligei^ce and learning, separation from

the good and union with the wicked, coming across misfor-
tunes,
61. Faltering steps, tremor of the v^^hole body, giddiness
(lassitude), excessive enjoyment of women, — these are the
evils of the indulgence in drinking, which have been strongly
denounced by the wise.
62. The Vrishnis and the Andhakas of illustrious fame,
endowed with power and learning and good behaviour, met
*
For Samabhhayam the commentary gives Samdhnyam which
reading we accept.
with their destruction in consequence of the eviN of drink.*
63 The illustrious Suka the son of Bhrigu, that best

of asceties who was equal to his father in intf-lleênce, ate up
throuuli excessive intoxication, his very favourite di-^cipk
(K^cha).t
64. A person intoxicated with drink, does anvthitv.f
and everythinor indiscriminately ; and in consequrnct f)f liis
iiuiiscriminate conduct, he is excommunicated (from public

society).
65. Beautiful women and drink, may be enjoyed within

the bounds of moderation ; but a learned kin^ should never
indulge in hunting and gambling, for these are full of greater
dangers,
66. These are the seven kinds of rampant evils retard-
ing the material prosperity of a kingdom, that have been

enumerated by those who are conversant with the science
of omens and prognostics. The presence of one of these
(in a sovereign) is enough to cause his immediate ruin, not to
speak of the simultaneous presence of all !
67. These seven kinds of vyasanas ending in evil, in-
crease the longing of the senses for thrir respective objects

of enjoyment, and destroy the superiority, wisdom, and ex-
cellence a^d the evergrowing prosperity even of those who
are j^ndowed with intelligence equal to that of the Gods.
'
6S. The enemies of a king always under the influence of
the Vyasanas, defeat him, and themselves b«con»e invincible;
* The Vrishnis and the Andhakas, were the two offshoots of the
Yadu dynasty. When at Probhasa, they drank too much, and tlien slew
one another through excessive intoxication. The story is contained in
the Mahabharata.
f Kacha was VrihaspRti's son. He went to Sukra to master the
secret lore of reviving the dead. But the Asuras becoming jealous of
him, slew him, and when Sukra was intoxicated, offered Kacha's cooked
flesh to him. He ate up without knowing what he was eating. For a
fuller story, vide supra.

2l6 KAMANDAKIYA NITISARA,
but tlie wise monarcli who is free from the influence of the
Vyasanas, vanquishes his enemies, and himself becomes

unconquerable.
T/iMS ends the fourteenth Section, the seven kinds of
Vyasanas. in the Nitisara of Kamandaki.
.tO»-
SECTION XV.
I V REE
jL from the influences of the' Vyasanas, and
fully possessed of the matchless regal powers, a ruler of
men desirous of victory, should set out against his wicked

enemv suffering from the influence of the Vyasanas.
2. In almost all cases, the wise advise military expedi-
tions against the foes, when these are overwhelmed with
calamities j but when a king is confident of his own powers
and is in highly prosperous state he may fall upon the foe,
though this latter may not be afflicted by the Vyasanas.

3. When a monarch would be sure of his ability to
forcibly slay even his foe swelling with powers, then (and
then only) should he start on a military expedition, inflict-
ing injuries, such as lo'^s and distress, on the latter.
4. A kinrj should first set out to conquer that part of

the enemy's territory which teem with the wealth of corn
and is thus a thinor to be sought out. It is considered
sound policy to deprive the enemy of his supply of food
by the destruction of the corn, and thus to add to the
strength of a king's own army.
"5. His rear safe and secure and avoidinsr danoferous
countries in front, a cool-headed king, coornisant of the move-
ments of the foe, should enter such territories of the enemy
KAMANDXKIYA NlTISARA. 21/
where there would be no difficulty on the route for the supply

of food and the support of the allies.
6. Indefatii2[able and fearless, an Intelligent monarch

well-provided with food and drink and wilh detachments*
ready for action, should march through all places — level
countries, uneven tracts and low lands, — beincj always guided
by a reliable vanguard.
7. In summer, a monarch should march through woods
abounding in waters, in which the elephants of the army
may perform tlieir ablution ; for, if they do not get water
(for washing their huge bodies), leprosy will affect ihem,
owing to the severe heat of Summer.
8. An internal heat burns inside tlie bodies even of
elephants employed to perform easy work ; this heat when
increased by the toils of heavy work, soon kills them
(elephants).
9. When there is want of sufficient water in Summer,

all creatures are reduced to great distress, f and elephants
when they are deprived of drinking water, soon become
blind, in consequence of the heat that scorch their bodies.
10. The kingdoms of the rulers of earth, rest on ele-

phants resembling in effulgence masses of blue clouds, frvjm
whose temples the fragrant ichor exudesj and who are capable
of rendering asunder rocks with the stndce of their tusks.
11. One elephant, duly equipt, trained in the ways
of war and ridden by the bravest of persons, is capable of
slaying six thousand well-caparisoned horses.
12. Armies having elephants in them, are sure to achieve
success on water, on land, in narrow defiles crowded with
trees, on ordinary, even or uneven grounds, and in such
* Gulma means a detachment of troops consisting of 45 foot, 27

horse, 9 chariots and 9 elephanls.
f Lit : 'the last state of existence.'
X For an e.xplanation of Dana, Vide Supra note to S'.oka 2, Sec, VII.
28
— :
3iS KAMANDAKIYA NITISARA.
acts as creating breaches in the ramparts and towers (lit
hartnya is a mansion).
13. For these reasons, a king should march slowly and

without causing fatigue to his troops, through such countries
where there are routes on which there is plenty of food
and drink, and where there is no danger or difficulty — there
by Increasing his own efficiency.
14. Even the smjiilest of prosperous enemies causes
great difficulty from behind. So, coolly reviewing his con-
dition, a king should undertake military expeditions. He
should not ruin what he possesses, for what is uncertain.
15. Difficulties at the back, and success in the front,

of these, the former is of greater moment (and deserves
early attention.) Those (kings) who transgress this prin-
cipal {i.e. act otherwise), enlarge the holes (defects of their
administration). For these reasons, weighing these things
well, a king should set out on an expedition.
16. When a monarch is strong both, in his front and his
back {i. e. when he is capable of subjugating his foes both

in front and rear) then only should he launch upon an
expedition bearing great fruits. Otherwise, marching for-
ward with the enemy at his back unchecked, a king suffers
signal loss in the rear portion of his army.
17. On setting out on a expedition, a king should place

in the van, an many detachments, whose ranks teem
army of
with many brave heroes. There is unity in an army of great

heroes, and unity [i.e. united army) is unconquerable by the
enemy.
ig. When a foe must be marched upon, an energetic
king should not be afraid of the difficulties that may be
at his rear; he should depute in the front his commander-in-
chief or the prince with a portion of the army (and himself
remain to watch the foe in the rear).
19. Of internal and external defects, the internti! is
graver {i.e. .should be first attended to). Amenditj th©
'^\
f
KAMANDAKIYA NITlSARA. 319
internal ones and providing necessary measures for the

(removal of the) external ones, a king should set out on ao
expedition.
20. The priests, the ministers, the princes and the
noblemen — these are the principal leaders of the army ; their
disaffection of which no sign is outwardly perceivable, and
which is caused by some change of policy,* is said by the
sages to be internal defect.
21. The other kind of disaffection of which the fury is
outwardly perceivable, is tl»e disaffection of '.the frontier
guards, foresters and border tribes. When this sort of dis-
affection is generated, a king should meet it, assisted by their

ministers and counsellors of skilful ways (weaning them over
to his side).
22. Internal disaffection should be pacified by such
measures of policy as conciliation, gift &c, and external dis-
affection by the causing of disunion and dissension among

the disaffected party. A wise monarch should pacify dis-
affection in such a manner that the disaffected do not resort

to the enemy's side,
23. The loss of men and munition is said to be destruc-

tion ; and the loss of money and corn (food) is said to be
drain. A wise and prudent king should never betake to a
troublous policy prolific of (such) destruction and drain.
24. He should follow such policies as are sure to be
crowned with success and attended with much benehcial re-
sults, and whose termination would not be delayed and future

effects would be conducive of much good. But he should
never resort to such troublous policies which involve the
evils of destruction and drain.
* Lit :
— proceeding from Mantra or counsel.
f Prakopa^lil: means the morbid irritation or disorder of anything it ;
is usually preceded by such words as Vdi, pitta kc, which are tht
humours of the body.
—
25. Attempt to accomplish what are incapable of being

accomplished, want of attempt for what are capable of being
accomplished proceeding out of imprudence, and attempt in
inopportune moments for what are capable of being accom-

plished — these are said to be the three kinds of Vyasatias
attending the performance of acts.
26. Lust, want of forgiveness and forbearance, too much
tenderness (of feeling), ^bashfulness, crookedness, and want of
straight-forwardness, arrogance, self-conceit, excessive pious-
ness, poorness of the army and its dishonoring,
27. Malice, terror, negligence, and carelessness, incapa-

bility of enduring the inclemencies of the weather, hot, cold,
and rainy, — these (causes) favored by the advantages of the
season, are sure to hinder the achievement of success.

28. The wise say that there are seven kinds of party
vis — that y.'hich is the kings own, that wljich is of the allies,
that which has sought the kings protection, that which has
been created by some act or other, that which arises out of
some relationship, that which was a party before, and that

which has been weaned over by various services and display
of politeness and courtesy.
29. A loyal party is to be recognised by his ready
obediennce, his singing in praise of the (king's) merits, his
not putting up with the insults and blame offered to the
king, his efforts to fill up the holes {i.e., redeem the weak-
nesses) of the king, and by his conversations regarding the
richness, energy and courage of the monarch.
30. One of high lineage, straight-forward, learned in
the Shastras, polite, high in rank and position, firm in his

allegiance,"^ grateful, and end@wed with power, intelligence,
and wisdom, — such a one should be recognised as a faithful
and well-behaved party.

31. Energy, an accurate remembrance, contentment,
* Lit. 'never intending to forsake the king.'

courage, truthfulness, liberality, kindliness, firmness, disunity,

self-control, endurance, bashfulness, and eloquence (or bold-
ness in speech) — these are said to be the qualities of tlie
(king's) self.
32. Its management according to the commendable rules

of polity, is said to be the power of counsel. The solvency
and the efficiency of ihe treasury and the army respectively,
are said to be the power of the king, and strong and powerful
exertion is said to be the power of energy ; tiie possessor of
these three kinds of powers becomes the victor.
33. Expeditiousness, skilfulness, courage in seasons of
adversity and coolness in prosperity, an infallible, matured
and social wisdom resulting from close study of the Shastras,
34. Energy, boldness, perseverance, exertions, resolute-

ness and manliness in the performance ot acts, healthiness,
the ability for the achievement of the ends of action, a favor-
able fortune and cheerfulness — these are qualities worthy of
a king.*
35. Laying hold of the enemie's treasury by sowing
dissension among his partisans, a king should inarch upon
the foe disunited from his supporters. Always acting in this
way, [i, e., undertaking such expeditions only), a king obtains

the dominion of) the earth washed by the waves of the ocean
(z. e., rules over the whole length and breadth of the earth
surrounded by the ocean).
The best season
36. for the marching out of the ele-
phants is when the sky is overspread with masses of rain-

clouds ; seasons other than this, is suitable for the march
of the horses ; and the proper season (for military expedi-
tion), is that which is neither too liot nor too cold, nor rainy
nor drv, and when the earth is covered with corn.
* These two Slokas are hopelessly elliptical —having no connection with

those preceeding or following them. The last portion must be supposed
to be understood.
t
37. At night, the owl kills, the crow ; and the crow
kills the owl when night passes away. Therefore a king
should set out on an expedition marking well the (advantages
or disadvantages of tlie) seasons. It is in proper season that
attempts are crowned with success.
38. A dog can overpower a crocodile when it is on land,
and the crocodile can overpower the dog when it is in
water. Therefore one (a king) exerting with the advantages

of the place in his favour, enjoys the fruition ot his acts.
39. On horses on even tracts, and on elephants on

watery (marshy) lands and countries abounding in trees and
covered with rocks, and united with the army of his partisans
and reviewing his own strength, a king should march out,
for the conquest of countries.*
40. On desert tracts when the rain falls, in Summer

through countries abounding in water, and mixed up with
allied troops, a king should march, as it pleases him, for the
conquest of countries.
41. Following a route on which there is not too much
water or which is not totally destitute of water, which
abounds in corn and fire-woods, and where plenty of car-
penters are to be found, a king should proceed towards the

enemy by easy marches.
42. That portion only of the enemy's country sliould be
marched into, where there would be no difficulty for the
supply of food and for the support of the allies ; which would
abound in water, and whose watery expanses would be
* The last portion is understood. This and the following sloka

may be taken together ; but then their construction will be still more
clumsy,
f We confess we have not been able to make out any very good
construction of this and the preceeding sloka — what we have embodied in
the translation is a clumsy and forced one, but it is calculated to give the
reader some idea of the author's meaning.
KAMANDAKIYA NITISaRA. 223
free from sharks &c., and crossed over by faithful followers ;
and whence the sick and wounded wood not shrink back.
43. Those incorrigible fools who without much delibera-
tion, rashly enter into the enemy's territory which is lonij
way off, soon feel the touch of the edge of the enemy's
sword.
44. Posting sentries on the route and in the canip,
arranging duly for his safety, and with brave warriors Iving
by his side ready for action, a king should enjoy a balmy
sleep undisturbed by dreams.
45. When from the enemy's camp the neigh of moving

horses and the roar of a elephants proceed, and wlien the
sound of bells reaches his ears, he (the king) should then
even in his sleep, call out saying — 'what brave hero keeps
watch there.'*
46. Then awaking, he should purify himself and offer
adoration to the gods ; cheerful and dressed in beautiful
garments, he should then be duly paid homage to by the

prime-ministers, priests, allies and friends.
47. Then deciding with their help as to what should bft
done, that possessor of beautiful conveyances, should march

out riding on a (first-classs) vehicle, and surrounded by foot-
soldiers of noble extraction who are equal to himself (in

prowess).
48. The king should himself look after the tending of the
horses and elephants and the repairing of the chariots, and the
comforts of tlie detachments and the soldiers severally. He
should see that the favorite horses and the leader elephants
are supplied with Bidhdna.\
49. The king should be accessible to all and his speech
• The text is vicious —the translation is free. The autlior means

that even during sleep the king should be watchful so that at the slightest
alarm he may be ready for self-defence.
f Bidhana is the food given to horses and elephants in order to nto«

xicate thera.
should invariably he preceded by smiles. He should speak

sweel kind words, and pay (the soldiers) more than their
wages. Won over by sweet words and liberal payment, the
troops will gladly lay down their lives for their lord.
50. By constant practice, one becomes quite competent

to ride upon chariots, horses, elepliants and boats, and at-
tains great mastery in bowmanship ; constant practice

bestows on the intelligent ability for p<^rforming even most
difficult acts.
51. Riding on a huge elephant duly equipped and with

followers and soldiers accoutred in mail, and with the ranks
of the army teeming with brave heroes, a monarch should
march forward, having at first held consultation with the
ambassadors of the feudatory kings.
52. He should brinjT to lioht the latches of the foe

through the agency of his highly intelligent and liberal-mind-
spies. A ruler of earth abondoned by his spies, beconies like
a niHn deprived of his sight.
53. The enemy should be own over by tempt-

ally of the
ing offers or by the giving of some trifling thing; that portion
of the enemy's party that may be bought off, should be bought
off by the payment of a proper price.*
54. If the foe is not unwilling to enter into a treaty,

a king should establish peace with him by deputing his
ambassadors, and finish what he lias undertaken as desirable,
as soon as possible. On the other hand — (if the foe is unwill-
ing to enter into a treaty), he should sow dissension among
his partizans and thereby help his own advancement.
55. A king should wean over to his side by gifts, concilia
tion &c. the foresters, and frontier tribes and commanders of
castles, whom he may come across on his route. Iia difficult
and intricate tracts and when one is confined within them,

these become the guides, and point the way out.
* We have not been able to .make out any plausible meaning of

this sloka. The text is hopelessly vicious ; what is given above is only a
rational conjecture.
•CAMANOakiVA MIIsaRA. 135
56. Oi any pci>>o.i who for some reason or williout it,
has gone over to the enemy's side forsakii\^ his former alle-
giance, the movements should be watcftb<i, when he conies
near armed with weapons.
57. One possessed of the power of counsel and desirin<j
his own advancement, should at first hold »leiiberate counsels
(and then undertake any act). P.iwr-r of counsel is of greater
importance than that of the arms [i.e. brute force). Indra con-
quered the Asuias through the power of his better counsel.
58. A wise monarch conversant with the principles of
polity should in the proper season undertake an act, being
guided by Ids keen at\d pure intelligence, and putting for-
ward evey effort for a successful termination. It is in proper

season only that success can be -ichicved.
The divine majesty of the powerful and high-souled
59.
monarchs, who are possessed of knowledge and heroism, and
who walk on the duly lighted path, is said to hang on their
own arms resembling serpents in length.
60. When the earth would be adorned with plenty of
corn and filled with prosperity and cheerful men, when there
would be no rain and consequent muddiness of the soil, and
when the woods would seem to blaze forth with the beauty of
the blossoming nmngo trees, — in such a season putting forth
his endeavours, a king should march out for conquering the
enemy's territories.
61. Thus with his best efforts and his mind totally con-
centrated on the attack, a njonarch should fall upon his foe.
A foe whose posssssions have been snatched away, gets back

his territory if he serves the victor faithfully.
Thus ends the fifteenth section, the dissertation on mili-
tary expedition, in the Nitisara of Kamandaki.
* That is the power of counsel and of wealth are better nieausfor

subjugating the foe ihau Uie stret.jjih of "the army. •
'. • •-.
29
....
SECTION XVI.
^'
IViARCHING into the vicinity of the enemy's town,
« king acquainted with the ways of encamping, should pilch
his camps on ground's recommended by the wise.
2. The camp should be quadrangular, with four en-

trances; it should not be either too spacious or too narrow,
and should be surroundttd on all sides with highways, buU
works and intrenchments.
3. The pavillions inside the camp should be made square*
crescent shaped, circular or long, according to the advant-
ages and measure of tlie ground (on which they are erected).
4. Decorated with broad, disjointed and several tops,
adorned with tents, having a secret chamber, and easy out-
lets on all sides,
5. Possessing a treasure-chamber inside, and capable

of imparting a sense of cheerfulness and comfort, the king's
pavillion should be erected there, and be protected by mighty
and veteran troops.
6. Having received them with welcome, a king should
place near f>is own pavillion, the old soldiers serving the
royal line for generations, the rank and file, the troops of
the allies and of the enemies weaned over, and classes of
foresters, in successive order.
7. On the outskirts of the camp, numerous formidable

hunters of wicked deeds who have been liandsomely paid
and won over, should be placed in circular array.
8. Elephants of celebrated names and horses fleet as
the glances of the mind, both under the management of faith-
* Sringdiam lit: means a crossing or where four roads cut one another.
Hence ihe signtficatioa enribodied above. It may also mean elevated.
KAMANDAKIYA NlTISARA; 2I7
ful dependants, should mount guard at the vicinity of the

monarch's pavillion.
9. For his own safety a Jî'igf should day and night
remain armed with weapons and prepared for action, beinsj
ever on his guard, and with the interior of his pavillion
cleared of soldiers."*^
10. An eleplsant with huije tusks, trained in the modes

of warfare, duly equipped and ridden by a brave guide,
and a fleet steed, should ever be kept ready at tlie entrance
of the kino's pavillion.
11. With a portion of his own troops and with those of
the allies, and placing the commander-in-chief in his front

and accoutred in mail, a monarch should at ni^ht fall upon
the enemy out-side his own encampment, (in order to lake
them by surprise).
12. Swift horsemen capable of running to distant boun-

daries and border-lands, and of great fleetness, should
ascertain the movements of the enemy's troops.
13. Strict watch should be made to be kept by faithful
troops at the entrances decorated with flags, flag-staffs, and

porches adorned with garlands of flowers.
14. Every body should go out and come in keenly
watched. The enemy's spies should dance attendance upon
the kinor, ready to receive his commands.
15. Prevented from drinking, gambling and useless
noise-making, the men should stand prepared for all Acts,
ready with all accessories and instrunients.

16. Leaving grounds spacious enough for the drill and
exercise of his own good swordsmen, a king should destroy
all other lands outside his own intrenchments, for the purpose
of destroying the enemy's troops.
17. The ground around the camp should be pervaded, at
• This word may have another signification vie, gtJarded by self-
centrolled soldiers. 1
—
22$ kamandakiya nitisara.
places with thorny branches of trees, at places with iron-
f pointed pegs (caltrops), and at places with secret holes and

crevices.
1 8. Every day the drilling of the soldirrs should be
performed, with various applinnces and on grounds cleared
of trees, shrubs, stones, trunks, earthen mounds and water.
19. The place where desirable grounds for the drill of
the king's own troops can be obtained and where all the
disadvantages will be on the enemy's side such a place is
said to be the best (for encatnping purposes).
20. Where grounds equally advantageous for the drill
of one's own troops and those of ti»e enemy can be found

that place is said by persons interpreting the Shdstras, to be
of middling merit.
21. Where there are spacious grounds for the drilling of
the enemy's troops aijd where the reverse is the case with
regard to a king's own troops, — that place is said to be the
worst of all places.
22. Always wish to have the best encamping ground ;
in its absence, try to get a middling one ; but never, for the
sake of success, use the worst place, which is no better
than a place 01 imprisonment.
23. A camp — which seems to be within the clutches of
some body, where numerous diseases prevail, where suddenly
hostilities spring up, and heavy frosts fall,
24. Which is blown over by unfavourable winds, where

suddenly dusts begin to fall, where each tries to injure
another and where the drums do not sound (well),
25. Where there are constant alarm and frght, where
pealing thunders roar and where meteors fall, where the
(king's) Parasol appears to be on fire and emits smoke and
where yelping of jackals is heard from the left side,
26. Which is infested by flocks of crows, vultures and

other such bifds of ominous note, where great heat is sud-
.denly felt and showers of blood fall,

27. Where the Raj-nakshatra* is >eetn to be surrounded

on all sides, by other baneful porieniuous planets, and whence
headless trunks are seen in the sun, and where the vehicles
and draught animals are suddenly stupified,
2%. And where the ichor exuding from the temples of
elephants in rut, suddenly dries up, — a camp where these
and such other kinds of omens ill do prevail, is a very bad
one (is not commended by the wise).
29. A camp — A'here the inmates, men and women, are
all cheerful, where the drums and kettle-drums sound aloud
wJiere horses neigh deeply and elephants duly equipped roar
trcmendouslv,
30. Wliich rings with music of the Vedic cliaunts and
Punyaka,\ where melodious harmony of songs
the saying of
and dances rise up in wave after wave, where there is no
cause of alarm and great excitement prevail, and where the
expected victory is indicated by good sign«:,
31. Where there is no dust-storm but excessive rain falls,
where the Grahas are seen to be on the right ride, and no un-
usually portentuous phenomena, eitlier heavenly or earthly,
are viewed,
32. Where favourable winds sing auspiciousnrss by
their blowing, where the troops are well-fed and cheerful,
and where incenses are burnt on blazing flames,
33. Where the elephants are mad without having drunk
intoxicating liquors and where tlie Asdras are in higlily
prosperous state, —a camp where these auspicious sings

prevail, is praised by the wise.
* Fajnakshatra — may mean the moon ; but we are not sure. The
allusion is to the belief that when certain star are seen in certain positions
it portends evil and no act is to be undertakcns while llieir influence
lasts.
•f
Punyahas mean auspicious days — here meani the prayer for
it
an auspicious day. — May this be an auspicious day, the Hindus rise from
Ihcir beds with this prayer on their lips.
230 KAMANDAKIYA NITIÂRA.
34. When good and auspicious signs are seen in the

camp, tlie foe is sure to be routed, and when they are bad
and inauspicioii?, reverses are to be suffered by the king.
It is omf-ns that indicate c;ood or Had results,
35. For these rrasons, a monarch versed in the Shastras

should mark all the omens. When the auoeries are j>ood
and the king exerts wiib a pure lieart, he leads to success
the commendable works undertaken by him.
36. Victory is of him, who possesses allies, wealth,
knowledge, prowess, favourable fortune, perseverance and
manly efforts.
37. The king is called the Skandha inasmuchas he is
said to be the root (of the prosperity)of the people. The

functions of the ministers, the army and other members of a
government are said to be Abdra.

38. When for the advancement and prosperity of the
people the Skandhtt or the king is supported or helped
forward by the great Abaras or ministers, armies &c, it is
said to be Skandhabara.
39. Tlie destructions of the privillions, the clothing, the
drinking water and the food grains, and of the supporting
troops of the allies, — these are said to be the deaths of the
Skandhabara ; — these therefore should be carefully guarded
against.
40. Thus the army should be carefully encamped and
its oood or bad state viewed ; this (good or bad condition)
should al'ô be carefully watched with regard to the enemy's
army. When no evil omens would be seen, a king should
begin (action).
Thus ends the sixteenth section, the desseration on en-
camping, in the Nitisdra of Kamandaki.
-%jOn-
SECTION XVII.
P.OSSESSED of a keen intelligence an.l srmeH with

manliness and a favorable fortune, a monarch with prourr
endeavours and perseverance, should bring to bear against tlie
enemy, the expedients for suhjuiJatinuf them.
2. A solvent treasury and a <JOod counsel, fijhl better

than an army consisting of the four kincls of forces. There-
fore a king of sound political knovvledge — should conquer
his enemies by the power of counsel and treasures.
3. Conciliation, gift (or l)ribery), display of militîry
power, and domestic discord, tiiese four, and deceit, neglect

and conjuring — these, seven in all, are said to be tlie means
of success against an enemy.
4. The etiumeralion of the good services done n»ulually,
the extolling of the merits, the estalilishment of some rela-
tionship, display of majesty,
5. And to say in sweet and smooth words — "I am vours"

&c, — these are said to be the five kinds of concilation, by
those who know how to apply it (conciliation),
6. To ijive away at.quired wealth in good, bad or
middling manner, to give in returti for wivat is obtained, to-
sufT-r to be taken what has been taken away,

7. To give away some wondrrlul thing, and the remmis-
sion of what is due — these are said to be the five kinds
of gift.
8. To cause affection and love to wither away, to

generate rivalry, and to threaten, these are the three tnodes of
sowing domestic discord.

9. To kill, to plunder wealth, and to inflict loss and
distress, these are said to the three kinds of display of military
power, by those who know how to use it (military power).

1^3 KAMANUAKiVA NITISARA.
10. Danda (or infliciioii of punishmeiu), »» saul to hn

of two kinds viz.^ open and secret. The enemies (of tl»e
siaiej and ifiose who are di-^hkcil by the people should be

openly dealt vvilh.
Those who cause anxiety to the people, those who

11.
are ihe kings favorites, and those who stand very much in
the way
dealt with secretly
of the material
(/. e.
prosur-rity
secret puni>hnient should be

of tiie state should be
inflicted
M
on tfiemj.
13. By poisoning, by the help ot mystic ceremonies {e.g.

Mdrana &c.) by assasinauon, (lit. by we.»pi)n) and by throw-
ing down,* — by these methodSj secret punishments should
be so meled out that no body could come to know of them.
13. On Brahmanas, or on atiy other caste, on pious

people and on low and mean cla.sses of men, an intellegent
king, should not — for the advancement of his material (spiri-
tual) welfare, inflict the capital punishment.

Those agaiubt whom secret punishment is reconv-
14.
mendcd, may also be done away witli by neglect. But a

prudent person should avoid to show this neglect out-wardly
(or in H prominent manner so as to attract attention).
\\. Thoroughly scanning, reviewing and studying their
hearts and speaking sweet words and thereby appearing to

be shedding nectar — a king should employ conciliation as an
expedient against the foe.
16. Sweet and melliflous speech is said to be concilia- \

lion itself. Euloguim, truth, sweet speech, these are synony-
mous with conciliation.
17. Appearing to view the undertaking of the enemy

in the light of his own, a king should enter into his heart
(lit. penetrrite him) unperceived, like water penetrating

into the mountain.
* The otlier reading found in same books, means by the throwing of
water tec.
J
KAMAN-DAKSYA NITlSARA. 2^}
t8. The immortals and the Danavas succeeded in churn-

ing the ocean of milk and obtained desirable results only
through conciliation.''^' The sons of Dhritarastra who were
against tlie policy of conciliation, were soon slain by (the sons
of Pandu),t
19. An intelligent and wise king should pacify a threaten-

ing foe by means of gift or (bribery). When intent on ruining
Indra, Sukra was pacified through gift.
20. When Bhrigu's son was enraged in consequence of

the fault of Sarmistl)a(Vrishaparva's daughter), Vrishaparavan
the lord of the Danavas made himself happy by giving her
over (to Sukra so that she may
serve this one's daughter. )§
21. One desirous of peace should, even approaching the
powerful king uninvited, give away things to him for pleasing
* An eternal hostility exists between the gods and the Danavas

'(the demons) who alwaj's fight witii each other. But when it was
decided to churn the ocean of milk, they were reconciled, but fer which
no churning could havi been accomplished. It is by the policy of con-
ciliation that the gods won the Danavas over and persuaded them to
help in the matter^
f The sons of Pandu were ever for peace and conciliation. But
the sons of Dhritarastra stubbornly refused all overtures —so much so,
that they declined to give even [five villages only to the five Pandav*
•brothers. They were completely ruined and slain in the battle that
followed — ^the great battle of Kurukshetra.
X The allusion is obscure. Sukra was the preceptor of the Demons

and consequently the enemy of Indra.
Sukras daughter Devayani and Vrishaparvan's daughter Sarmistha

§
were fast friends. Once upon a time Devayani and Sarmistha went ta
bathe keeping their clothes on the shore. But the god Wind changed
their clothes —and when they were dressed began to quarrel about
tliey
the change — Sarmistha so far forgot herself that she slapped her
until
companion on the cheek — and threw her into a weW. There she rernained
wntil she was seen and rescued by Yayati who married her with fche
consent of father-; and Sarmistha v/as ordered to be her servant as a
Tecompense for the insulting conduct she offered to Devayani.
3®
f
liiin'; the sons of Gandhari* refusing to give (to the Pandavas

a portion of the kingdom) met with their complete des-
truction.
22. Allurin,^ by mighty liopes, but fulfilling little of
them, a king should wean over tiie four kinds of alienable
parties, knowing them through spies.
23.The greedy who have been deprived of tlieir dues,

the honorable persoits who have been dishonoured, t!;e irri-
table persons who have been angered^ and those who have
been extremely abused,
24. These are the four kinds of alienable parties, who
should be won over, each by the fulfilment of his particular
desire. But to establish peace in his own party as well as in
the party of the toe — is a better policy.
25. With all efforts and carefulness a king should effect
the alienation of the ministers, counsellors, and' priests; and
when these have been alienated, the highly powerful princes
should be tried,
26. The prime-minister and the crown prince are said
to be the two arms of a lord of earth ; the former is also said
to be the king's eye, — and the alienation of this one can-
not be compared to the alienation of any body else.
27. An intelligent king should with all endeavours try to
vitiate (alienate) one of his rival monarch's own family ;
such
a one when vitiated destroys his own dynasty like fire des-
troying the fuel which produces it.
2S. One highly disaffected at heart is equal to one of

the iival monarch's own dvnasty, (so f^r as; the facility o?
alienation is concerned). Therefore a king should wean
* Gandliari was tlie wife of Dliritarastra and the mother Dur3'0-

dhana and his brothers. They refused to give to the Pandavas even
five villages only —see Supra,
f Ublioya-hetana medi\\s one receiving wages from both masters —
hence treacherous spies.
KAM-ANDAKIYA NITIsARA. ^S
him over in any way and maintain peace and conciliation
anionof liis own raiiics.
29. Secret overtures sliould be made only to one who

is capable, of doing aood or had.* But with keen and
scrutinising intelligence it should be at (irsc ascertained
whether he is a straight-forward or a hypocrete person.
30. A straiglit-forvvard person should try to fulfill his
vi'ords to the best of liis power. But a hypocrete, in conse-
quence of his longing for wealth, would betray both parlies.
31. Qiiandom commanders, mean-minded persons, those
who serve the king only to pass the time any how or other.t
those who have been punished without rhyme or reason,
those who long for (personal) prosperity, those who are in-
vited and then neglected (or dishonored),
32. One of the king's own family (dynasty) who is jealous

of (hostile to) him, he that is found fault with by the
monarch, those who have given up their business (idlers),
and those on whom heavy taxes have been levied,

35. Those who love to figiit, those who are rashly bold,
those who are self-conceited, those who are severed from
virtue, wealth and desire,^ those who are of a excitable
nature, the honorable persons who have been dishonored,
34. Those who are cowards, those uho live in constant
fear (of being punished) for their offences, those who have
created enemies through want of kind treatment, § those
who love the company of those inferior to them, and who
drive away their equals.
* The original word lit :mean one who is capable

translated would —
•of showing wrath or mercy hence "having much influence."
;
{• These people do not fee! for the king, and may be weaned over by
the offer of petty advantages. The v;ord may mean also those who —
«re procrastinating.
% That is, whose existence have been blasted and who have no love
for life.
\ The text is vicious, the translation is free.

236 KAMANDAKJYA N1T15ARA.
35. Those who are imprisoned without cause and who

liave been sptcially favoured for some reason or other, those
who have been apprehended without reason, those worthy
and worshipful persons who are disregarded^
36. Those whose family and possessions have been plun-
dered {i.e. confiscated), those who are inflamed by a strong
desire for enjoyment, those who have been ruined,'^ those
who are friends outwardly, those whose goods and chattels

have been taken off,t and those who have been driven
out,
37. These are said to be the alienable parties. When

any of these is found with the foe, he should be weaned over.
Thosd^ who come over to the king's side [i.e. are won over)
should be honored by (the present of), those things they may
desire to have way also, a king should maintain
; in this unity
and concord among his own partizans.^
3S. To hnd out what is coveted by both (the king and
the alienable party), and to sec what both fear and are
apprehensive of, and chiefly, bribing (giving presents) and
honoring — these are said to be the means for effecting
alienation.
39. Assailed by a powerful enen^y, an intelligent king,

should try to effect alienation among the former's party. The
powerful Sanda and Amarka,§ alienated from each other,
were vanquished by the gods.
40. Causing disunion in the united army of the foe, a
king sliould annihilate it by open attack. Disunited, it is
* It may mean bankerupts.

\ BahirhandJiu and Bahirdravya may mean those who have got —
and one whose property lies outside the dominions of the
friends outside,
particular king, respectively.
X The translation is free in the latter portien.
§ The allusion is obscure ;

probably they were two demon brothers,
the gods finding them united, applied the policy of alienation against
tiffem, and af-terwards slew them.
destroyed like a piece of wood whicli is set fire to with dried
grass.
4r. Supported by faithful allies and favored by the
advantages of the soil and the season, and inflamed with
energy, a king should drive his enemy to destruction by open
attack, even like king Yudhisthira himself.
42. Reviewing the measure of his own strength, a

monarch should regulate his attacks (lit. lead his army to
battle). In the days of yore, Rama* possessed of strength

and energy, slew the Kshatriyas single handed.
43. Those who are idle, those vvlio have lost all power
those who have exhausted their efforts in an undertaking,
those who are suffering from extensive destruction and loss,
those who are routed,
44. And cowards, fools, women, boys, pious men, and
wicked and brute-like persons, as also those of a friendly
nature and of a peaceful turn of mind — these should be

won over by conciliatory measures.
45. The greedy and the poor should be brought under
subjugation by being honoured with gifts, so also those
wicked ones who are disunited being afraid of one another
and through fear of, the punishments inflicted on them.
* The allusion is to the story of Parasurama son of Jamadagni.

This Brahman is said to have been the sixth incarnation of Vishnu.
While young he cut off with liis axe the head of his mother Rentika at the
command of his father, when none of his brotliers was willing to do so.
Some time after this, king Kartaviryya went to the herraitage of liis
father and c-*rried off his cow. But Parasurama when he returned home
fought with the king and killed him. The sons of the Kartaviryya
hearing of the fate of their father, came to Parasurama's hermitage and
shot his father dead in his absence. Thereupon Parasurama made the
dreadful vow of exterminating the whole Kshatriya race. He succeeded
in ridding the earth twenty one times of the warrior race. He is said
to have penetrated through the Krouncha mountain. He is one of those
who will never die — and is believed at present to be engaged in austeri-
ties on the Mohendra mountain.

23"? K*A!\1'ANDAK1YA NITISARA.
46. Sons, brothers, and friends, should be won over

by persuasive words who can be equal
(or weakh), for, to
them, although they may be made distant by the enemy?
47. If per chance these (sons, &c.,) fall off from their
allegiance, conciliation should be employed against them.
Indeed, sometimes they are incorrigibly vitiated through
pride and boastfulness.
4S. They in whom nobility of birth, good conduct,
charity, kindness, pi/;ty, truthfulness, gratefulness and harm-
lessness are to be found, are said to be Acharyyas.
49. A king conversant witli the policy of gift and alien-

ation and knowing the ways of inflicting punishment, should
win over the citizens and the people and the leaders of the
army by gift and alienation.
50. Offended friends should be reconciled by honouring

and gifts and kind words ; others should be won over by tiie
proper employment of the policy of alienation or bribery

or gift.
51 — 52. Men hidden inside the images of gods, pillars,

and holes, men dressed in the clothes of women, and assum-
ing terrible appearances at night and appearing in the sem-
blance of Pisachas (demons), and gods, — in this way da
persons practise the policy of deceit and this is known as
Maya.
53". To assume different appearances at will, to shower
down weapons, iron balls and water, and to be hidden in
darkness, these also are the artifices practised by men.
54. Bhima killed Kichaka by being disguised as a woman.^
* While Droupadi in the guise of Sairindri was residing at the court

of king Virata, his brotlier-in-law Kichaka saw her and her beauty ex-
cited wicked passions in his heart. He became enamoured of her and
through his royal sister, tried to violate her modesty. Droupadi com-
plained of hjs unmannerly conduct to the king, but he declinedto in fere;
she then sought her husband Bhima's assistauce, who told her to show
herself favourable to Kicliaka's advances. An appointment was ther>
The god of fire also remained hidden for a long time by

practisintj divine Afaya*
55. Not to prevent one from wroiitr, from war and from
danger — these are said to he the three kinds of UpekshA or
deplomatic neglect, by those who are conversant with iis
nature and use.

136. Intent on the performance of an misdeed and blind-
ed by lust, Kichaka was neglected by Virata and allowed to
be slain (by ]^hima).
57. Afraid of the unfulfilment of her own desire, Hidirii-
va, although seeing Bhimasena ready for the combat, allowed

her own brother to be slain and thus neglected him.f
58. The exhibition of clouds, darkness, rain, fire, mount-
ain and other strange shapes, and of troops which are at a
distance marching with flowing banners,
59. And the exhibition of cut off, severed and slaughter-
ed troops, and of highly efficient armiesi — all these kinds of
conjuring should be resorted to for inspiring terror into
the enemy's host.

60. These are said to be the expedients that serve
various purposes of the monarchs ; of these, a king convers-
ant with the nature of conciliation, should employ it when-
ever it pleases him.
61. At first the policy of gift (or bribery) should be
employed and then conciliation and alienation. But these

latter two when united with the former, are sure to bring
about success.
made between Kichaka and Draupadi that they should meet in the
dancing- hall of the palace at night ;
pursuant to this appointment Bhima
disguised as Draupadi went there and when Kichaka tried to embrace
him taking him for Draupadi — he was crushed to death.
* This allusion is obscure.
\ Hidimva was a demoness ; she became'enamoured of Bhima — and

to satisfy her lust she induced Bhima to slew her brother Hidimva.
The story is contained in the Mahabharata.
240 KAMANDA-KIYA NITISARA.
62. The policy of conciliation without tlie support of the

policy of gift seldom brings success in an undertaking.
Conciliation without the help of gift cannot produce the
desired effect even when it is employed against one's own
wife.
63. These expedients, a king conversant with the science
of polity, should t-kilfully bring to bear against the enemy's

troops or in his own torces. A king exerting without em-
ploying these expedients, proceeds towards his end like a
blind man.
64. Prosperity is sure to come into the possession of
those wise persons (kings) who employ these expedients ;
nay it swells (every day). When properly managed with

the help of these expedient efforts of kings bear fruit.
Thus ends the seventeenth section^ and employ-

the use
ment of the expedients, in the Nitisara of Kamandaki.
•uOn-
SECTION XVIII.
1 HE three policies of conciliation, gift and aliena-'
tion having failed, a king conversant with the principles of

polity and the ways of punishing, should lead his army against
those who deserve punishment.
2. Having worshipped the gods and the twfce-bo'rft
Brahmanas and with the planets and the stars shining propi-
tious, a king should march towards the foe, with his %\%
kinds of troops arrayed in due order.
3. The Moula the mercenary, the Sreni the allied,
those belonging to the enemy weaned over and the forest

tribes, these are the six kinds of forces; each preceding
is of greater importance than each following ; so also is their
Vyasana.
4. For their respect and love for the king, for the fact of
their helping in the removal of the dangers that may happen

to him and for their being inspired with the same thoughts
and sentiment, the Moula troops are more reliable than the
mercenary.
5. The mercenary troops again are more reliable than
the Sreni troops, for the former depend on the king for
their livelihood,
6. The Sreni troops are again more reliable than the
troops of the allies, for these latter do not enjoy a share of the
king's victory, whereas the former .participate in his joy
and grief, and moreover live in the same country with the
king.
7. The allied troops again are more reliable than the
troops of the enemy weaned over, inasmuch as the former

persue the same object with the king, and their country and
time of action are known, whereas the latter often differ in
opinion.
8. The low forest tribes, are by nature faithless, greedy,
and sinful ; for this reason, the weaned over troops of the
enemy are better than they, who are wild and undiscip-
lined.
9. Both the forest tribes and the weaned over troops

of the enemy, follow the king waiting for the moment when
to accomplish his ruin ; so, when all chances of their causing
any difBculty will be over, — victory is sure to embrace the
king.
10. A king has great cause of apprehension from these
two (the forest-tribes and the weaned over troops of the
enemy), for secret overtures may be directed towards them

31
J f
by the foe. From his own side also, a king should commence
intriguing, for intrigue is ever sure to give victory.*
11. An enemy highly powerful in consequence of his
being possessed of Moula troops swelling with energy and
faithful in allegiance, should be encountered with the same
kind of troops capable of enduring loss and destruction.
12. When the march would be long, or the campaign
will be a protracted one, a king should proceed with the
Moulas duly protected. The Moulas being of long standing
are capable of bearing up against loss and destruction.
13. In these matters [i.e. in protracted marches and

campaigns and the like) an intelligent king should not depend
much upon (lit: leave off), the mercenary and other kinds of
troops; for when they are worn out with the toils of the
protracted'march or campaign, their alienation (by the foe)
may be apprehended.
14. When the troops of the enemy are numerous, when
the fatigue and toil are excessive and protracted, and when
the army is always sent abroad and put to difficult tasks — its
alienation (by the enemy) follows as a matter of course.

15. A king is virtually powerless when his mercenary
troops are numerous, and Moula troops are small in number.
So also, an enemy is powerless, when his Moula troops
are small in number or are disaffected.
16. Battles should be fought more often with the help

of the power of counsel — for then victory is obtained with
little difficulty. Wlien again the soil and the season are
unfavorable, the destruction and loss become immense.
17. When the enemy's troops give up their efforts in the
direction of alienation and become trustworthy, the merce-
* The Sloka as given in the text is unintelligble. It is after comparing

several readings, that we could make out the meaning embodied above.
\ What the another means is this that when the enemy leads out
Moula troops the king should meet with his own Moula troops.
\ The translation is free.
nary troops defy them saying: — 'They are of base mettle

and should be slain."
18. Three kinds of troops {vis., the forest-tribes, the
troops of the enemy weaned over and the Sreni) may be
induced to excessive drinking and thus rendered incapable of
service. With his own troops who have been duly drilled
and who have not stayed in foreign lands for a long time (for
then they would have been worn out), a king should fall upon
the foe.
19. A king whose resources for battle are small may by
his power of counsel make the allied troops like his own and ;
thus his strength may be increased.

20. Acts in which the king and the allied monarch are
both equally interested, whose success depends on the
acts
ally, and acts in which clemency and cleverness are to be
displayed, such acts should be undertaken in conjunction
with the ally.
21. Supported by a large host of the enemy's troops
weaned over, a king should march against a powerful enemy.
Then like a dog waiting to kill a boar, he should bring into
action conciliation or other kinds of policy.
22. The troops of the enemy that have been weaned

over should be employed in, and oppressed with the task of
rooting out tiie thorns of the difficult paths ; for otherwise,
there is danger of their being morbidly irritated.
2^. The foresters also should be employed in similar

tasks ; and when entering into the territory of another, a
learned king should always place them in the front.
24. These are the six kinds of troops and these con-
stitute a army together with the cavalry, infantry,
complete
car-warriors and elephants. Such an army supported by
the power of counsel and a solvent treasury constitutes a
Sadajiga vala or an army of six members.
25. A powerful monarch arranging these six kinds of

troops without the least defect, should proceed to encounter

an army stronger than his own.
26. By his power of counsel, &c., a king should know
its (his army's) connections and he should also apprise him-
self of what his generals do or do not.
27. One of high extraction, belonging to the king's own

country (/. ^., the king's own subject), conversant with the
rules of counsel and acting in conformity with them., a careful
student of the science of Dandaniti and its administrator,
28. One possessed of the qualities of energy, heroism,
forgiveness, patience, amiableness and richness, one endowed

with power and manliness and ;who is depended upon by
his followers for their support [i. e., one who has got fol-
lowers and dependants),

One who has got numerous friends and whose re- 1
29.
lations and cognates are many, whose countenance reflects i
genersosity, and who is large-hearted and a thoroughly prac-

tical man mixing freely with the people,
30. Who never cultivates other's ill-will or enmity without
any reason, whose number of foes is very limited and who is

of pure character, and is a profound scholar of the Shastras,
and acts according their precepts,
31. One who is healthy, stout, brave, forbearing and
acquainted with the opportuneness of season, and is possessed

of a noble appearance, and has full reliance on his own
power,
32. One who knows how to tend horses and elephants,
and repair chariots, and is indifatigable, and skilful in fight-
ing and duelling with swords, and can move with agility,
33. Who knows the divisions of the field of battle, and

whose power remains unperceived till the time of action like
that of the lion, and who is not procrastinating and is watchful
humble and self-controlled,
34. Who knows the marks (good or bad) of horses, ele-
phants, chariots, and weapons and is fully acquainted with the

—
KAMANDAKIYA NITIsARA. 245
alicons and movements of the spies and scouts, and is grate-

ful and conversant with all alternatives (of acts),
35. One who observes all pious ceremonies and is skil-
ful and followed by skilful dependants, who is expert in all
modes of warfare and is competent to manage the army,

36. One who having been naturally gifted with the
power of reading others' heart, can perceive what the men,
liorses and elephants want, who also knows their designa-
tion and can supply them their food,
37. One who knows all countries, languages and human
characters, and can decipher all writings and is possessed of
a retentive memory ; one who is thorougly competent to lead
nocturnal attacks and who can ascertain by his keen intelli-
gence what should be done,

38. One who knows the times of sunset and sunrise,
and the position of the stars and planets and their conse-
quent influences, and who is fully acquainted with the routes,
the directions, and the countries (though which the army is
to pass,)
39. One who is neither frightened nor fatigued by the

pangs of hunger and thirst and the inclemencies of the
weather, hot, cold, and rainy, who can bear up against alarms
and weariness and who gives asurances of safety to tlie good,
One who can create breaches in the army of the

40.
foe, and who can undertake difficult acts, and can detect
and remove the cause of alarm of his own troops,

41. One who can protect the camp, and is capable of
bringing into light any (underhand) act of the troops, one
who fully knows the disguises and the pretences put forward
by the spies and messengers, and who reaps success by his
great exertion,
42. One who always accomplishes successfully acts
undertaken by him, and enjoys their fruition, and who is
disregardful of near or remote consequences, but is only

anxious about the material prosperity of the kingdom,
43. One possessed of these characteristics should be

made the leader of an army. The army should always, day,
night, be carefully protected (from evil influence).
44. Wherever iu rivers, mountains, forests and difficult
regions there will be any chance of danger, the general

should proceed there with his army arranged in due order.
45. The guides supported by a detachment of heroic
troops should march in the van ; the king and his camp,
'
and the treasury solvent or insolvent, should be in the

middle.
46. The horses should march in both the flanks and
they should be flanked by the chariot warriors ; these last
again should be flanked by elephants whom the forest tribes
should flank.
47. The accomplished general thus having placed every
body in the front should march slowly in the rear, arranging
the host of troops, and breathing comfort to the wounded
and the weak.
48. When there should be danger in the van, the troops
should be disposed of in the Makara (crocodile-shaped), or
in the two-winged Syena or (hawk-shaped), or in the Siichi
(needle-shaped) array and then marched forward.
49. When there would be danger in the rear, the Saksita
(or chariot-shaped) array should be formed ;
when the danger
would be in the flanks, the array called Vajra should be
formed; and in all situation the array known as Sarvato-
hhadra enemy, should be formed.

that frighten the
50. When the troops are fatigued in consequnce of

protracted marches through long routes and over hills dales
forests and narrow woody defiles and through rivers and
river-beds, when they are afllicted with hunger, thirst, and
cold,
51. When they are harassed with raids of robbers and

distressed with diseases, want of food and pestilence and
oppression, when on the route of march they get muddy
unclean water for drink, and when they become separated

or huddled together,
52. When they fall deeply asleep and become busy in
preparing their meal, when they are not in the proper ground
and are not prepared for attack ; when they are afflicted
with the fear of thieves and fire, and when they are over-
taken by rain and storm,
53. When all these calamities overtake his army, a king
should protect it; but when the hostile troops are overtaken
by them, he should fall upon them and annihilate them.
54. Having effected an alienation between the foe and
his Prakritis and with the advantages of the season and
the soil in his favour, a king should fight a pitched battle ;
otherwise he should fight in underhand ways.

55. In unfair warfare, the foe when busy in pitching tents
on unfavourable grounds, should be slain by the king who is
on favorable grounds; when a king is on his own grounds

he is said to be on favourable grounds.
56. A king who is cheerless in consequence of his

Prakritis being separated from him should be slain through
secret agents, foresters, and brave soldiers, who should em-
ploy against him gift or bribery or alienation.
57. Displaying himself in the front and thence having

ascertained the mark, a king should slay his enemies from
behind, falling upon him with agile and heroic troops.
58. He may also placing the greater part of the army
in the enemy's back (where consequently his attention will
be drawn), slay this latter from the front, falling upon him
with the best part of his troops. In this way the flanks also
may be assailed in unfair warfare.
59. If the ground in the front be unfavourable, a swift-

moving king should (change position and) slay the foe from
behind. A king should slay his foe going over to his side
who foolishly believes that he has conquered him.
60. Alluring the troops of the enemy out of their camps^
villages and castles into pastures, a cool-headed king should

slay them.
61. Concealing the inefficient portion of the army, and

with the rest of it supported by the allies, a king should crush
the foe falling upon liim even like a lion.
62. Remaining hidden, a king should slay his foes when

he is engaged in hunting; or he may slay him enticing him
away by the hope of plunder and then blockading his route
of return.
63. The troops that could not sleep through fear of

being attacked in the night and that have been worn out
through the toils of night-keeping should be assaulted and
annihilated on the day following.
64. A king knowing the rules of nocturnal attack, should

lead out a night-attack with the fourth part of his army,
against the foe unsuspectingly locked in the arms of sleep.
65. With agileswordsmen inflamed with wrath, a king

should slay the foe whose eyes are blinded in consequence of
the sun's rays falling on them or the wind blowing against
them.
66. In this way, a king possessed of agility should slay

his foes.
67. Mist, darkness, herds of kine, pits, hillocks, under-

woods, and river-beds — these indicate the foe, for they are
the seven kinds of hiding places.
68. A persevering sovereign exerting in the right
manner, should slay his foes by the different kinds of war-
fare, knowing their movements through the agency of his
spies.
69. Thus always a king should slay his foes by unfair-

war. The slaughter of foes by deceitful measures is not
detrimental to one's righteousness. The son of Drona with
his sharp weapon slew the troops of the Pandavas when
they were unsuspectingly locked in the arms of sleep at

niaht."*^
Thus end the eighteenth section, the modes of war-

fare, the movements of the generals, surprises &'c., in the
Nitsara of Kamandaki.
SECTION XIX.
I.
. O go in front in all marches, to first enter into
forests and difficult tracts, to create roads and passages where
there are none,
2. To descend into and swim over watery expanses, to
conquer the body-guards (consitituting a part of the enemy's
army), to break through united ranks, and to gather to their
own side the routed troops,
3 To ward off sources of danger, to break down walls

and gates, to protect the treasury and the uniform adherence
to the policy from all dangers, these are the functions of the
elephants.
4. To investigate the woods, the different directions,

and the routes, to protect the supplies of food and the
supporting troops, to effect with promptitude tlie acts of
pursuit and retreat,
5. To approach and help the distressed portion of the
*
The son of Drona promised to Duryodhana to slay the sons of
Pandu. One night he went to their camp and instead of slaying

thePandava brothers slew the five sons of Draupadi and brought their
heads to Duryodhana. This upset Duryodhana and he died soon after.
32
army, the Kotee and the Jaghana,^ these are the functions of
the horse. Of infantry the functions are always to be armed
with weapons,
6. To purifyt the and the passages, the roads and
pits
the tents, and to know the stock of fodder and food and
everything like Viswakarma;': himself.
y. High lineage, youthful age, the tact of knowing other
creature's heart, prowess, skilfulness, promptitude resolute-
ness and the inclination for the performauce of good acts,
8. These are the qualifications of infantry, cavalry car-

warriors and horses, who posses good marks and . follow all
rules of conduct ; the possessor of all these qualifications only

should be employed in action.
9. A ground free from stakes and thorms and of which

the trees and copses have been cut down and the mounds
levelled and wiiich possesses outlets of retreat such a ground
is thought advantageous for the movements of the infantry.
10 Grounds with small number of trees and stone,
having no pits, creepers and caves and which is steady, and
free from gravel or mud and possess outlets for retreat, such
gronuds are said to be cavalry-grounds.
II. Devoid of sandy soils, mud, earthen mound
gravels and stones, and free from marshes, creepers, pits,
trees, copses, and such like things,
12. Where there are no gardens and chasms, which

are capable of bearing the tread of hoofs, and are steady
and can bear the wheels, such grounds are said to be chariot-
grounds (i. e.f where chariots may be driven with safety).
•*
Kutee and JagUana are certain parts of tlie Vyuha or arm}'.
''-fao-Jiana h-"s a spcacial meaning \iz., the rear guard or tlie reserved
poition of the avmy.
\ The word 'purify' is here used in a metaphorical way, it means "to
clear of the foe."'
X Viswakarmi is the divine architect ;

probably he is also gifted
with a keePi observation.
KAMANDAKIYA NITISARA. 2$!
13. The grounds for the chariots, the horses and the
elephants should be steady and hard. The wise should
not consider that the grounds for the horses are not for
elephants.
14. Grounds where are there trees to be crushed {i. e.,
delicate trees which the elephants may eat up) and creepers
to be rooted out, which is free from mire, and is fertile and
rough, where there are accessible hillocks, such are grounds
for the elephants.
15. An intelligent monarch desirous of victory should

never hazard a fight without good cause (or his rear well-
protected). In case of sheer necessity he may fight being
surrounded by numerous troops.
16. Placed on elephants and guarded by lighter troops,
the treasures should be carried where the king goes ; for
royalty depends on treasures.
17. After the completion of a difficult work, praised and

held in respect, a king should (liberally) remunerate the
warriors ; for who does not fight for a liberal-handed kinor?
18. A king should cheerfully give ten millions of Bamas
to the slayer of his royal antagonist ; half the amount should
be given while this Litter's son or his general is slain.
19. When a chief of a brave detachment of heroes is
slain, ten thousand Bamas should be given.

20. When an elephant or a car is destroyed half of this
amount should be given and a thousand ; Bamas should be
given, when an archer or a foremost foot soldier is slain.
21. A score of cows or any other object of erijoyment
or gold or any other base metal — these belong: to them who

conquer them.
22. The king should cheerfully remunerate the soldiers
according to the things they bring ; then he should place
the powerful in battle array.
2.^. The number of horses should be three times the
number of cars and elephants, and five and five should be
employed together. Foot-soldiers should be employed with

them at the interval of one and horses at the interval of
three.
24. Elephants and cars should be placed at the interval

of five. This kind of division is commended by all masters
of polity.
25. The horses, men and car-warriors and elephants

should fight in such a way that their efforts in case of re-
treat may be unobstructed.
26. When dangerous irregular fight ensues it should be
fought with mixed troops. In fierce wars, the mighty and
noble dynasties should be sought shelter with.

Three men should always be made antagonists and
27.
an elephant should alvvay be opposed by five horses.
28. Fifteen men and four horses, these are said to be
capable of withstanding an elephant or a chariot.
The weakness of a force is said to be Panchachdpa
29.
by those who are conversant with the forming of arrays and

are accomplished in the art of war-fare.
30. The UraSt the two Kakshas, the two wings, the
centre, the back, the rear and the Kotee — these are the seven
limbs of the Vyuha or array mentioned by those conversant
with their nature.
31. According to our preceptor the Vyuha has the
Uras, the Kaksha and the wings and the rear parts only ;
according to Sukra it is devoid of the Kakshas.

32. Unalienable, nobly-born, pure-hearted, accomplished
in smiting, sure of aim, and competent to fight with resolute-
ness, such men should be made leaders of divisions.
33. Surrounded by these heroic and brave persons a king

should stay on the field and should fight unseperably and
protecting one another.
34. The flower of the troops should be placed in the

centre of the array and the fighting materials should be
placed in the Jaghana,
KAMANDAKIYA NlTlSARA.
35. The fiercest of the forces accomplished in war should

be employed in the fight. A good general is said to be the
soul of the battle, and it is lost if there is no general.
36. The Vy u/t a tha.i infantry, cavalry, chariots and ele-
phants constitute, one at the back of another, is said to be
Achala; that formed by elephants, horses, cavalry, and
infantry is in-capable of being withstood.
37. The cavalry in the centre, the chariots in the two

kakshas, the elephants in the flanks, — such an array is said
to be Ant avid.
38. In place of chariots horses may be posted and in
place of horses foot-soldiers may be posted; and in the
absence of chariots, an intelligent king should arrange the
elephants.
39. The foot-soldiers, the horse, the chariots and the

elepliants should be thrown in the middle in divisions. The
elephants surrounded by the infantry, cavalry, and cars
should be placed in the centre.
(Slokas 40 — 57 contain descriptions and names of the
several kinds of array and the ways cf using them),
58. Where the enemy's troops are weak, separated, led
by vicious persons, there it should be assailed —and thus a
king's own strength should be added to.
59. The enemy should be pressed by doubly strong
forces, — and he should be oppoesd when united together, by
furious detachments of elepliants.
60. Unconquerable elephants (of the enemy) should be
slain by elephants besmeared with the fat of lions or by
groups of elephants ridden by brave guides.
6c. The troops of the enemy should be slain by foremost
of elephants duly equipped, furious, caparisoned with iron
net-works, ridden by brave warriors, and irisistible in conse-
quence Oi being in rut.
62. A leader elephant in rut and possessed of courage,

can slay detachments of the enemy's troops. The victory of
^
number of the elephants.

the rulers of earth depends on the
kings should teem with elephants.
Therefore the armies of the
Sect\on-the arraying of troops,
Thus ends the ninteenth
Nitisara of
elephants, horses &c, in the
the functions of
Kamandaki.
FINIS.
II
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THE ELEMENTS OF POLITY

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EDITED AND PUBLISHED BY

MANMATHA NATH DUTT, M.A., M.R.A.S.

ulhor of the English Translations of the Ramayana, S^rtniadbhagct'

vatam, Vishnupur anam, Mahabharata, Bhagavai-Gita

Elysium Press, 65/2 Beadon Streei.

^HE superiority of the ancient Hindus in metaphysical and

doubts. Our literature abounds in trca-

sions, sound reasonings and subtle

inferences regardingmany momentous problems of existence, have

dharma section of the great Epic, the Mahabharata.

science of Polity in ten million chapters. Siva obtained this from

called Vaishalahhya from his name ( Vishalaksha or large-eyed).

Indra made an abridgement of it in five thousand chapters. Vrihaspati

view the shortened life of the people around them.

subject of our translation, was a disciple of Chanakya who raised

the first Mauiiya king Chandra Gupta on the throne of Pataliputra

Tradition fully corroborates this date. From a report submitted

Island on Polity is entitled Kamandakiya Niiisdra, and all the Sans-

krita books there extant are acknowledged to be the counterparts of

island of Java obliged the Hindu inhabitants of that place to retire

therefore follow that the Sanskrita works now available in Bali,

including the Kamandakiya Niti, are of a date anterior to the 4th

century. The contents, however, of the Balenese code of morals,

would argue the existence of at least a Kamandakiya Nitisara at

An internal evidence of some moment is in favour of the anti-

Although wiitlen in verse, ils style is peculiarly unpoelical, and

sential characteristics are its gravity and

method of communicating their ideas.

Apologue or fable was also adopted as a form in which moral

scholars hold that Hitopodesha is the model which Kamandaka

heir-looms of remote antiquity.

policy is not worthy of a descendant

Rakshasa. For this he took recourse to one eternal round of strata-

influence of his powerful teacher. But this defect is confined entirely

regarding the general conduct of kings and their officers. Herein

The maxims of Kamandaki are arranged under nineteen different

subjects the division of learning, the duties of the different castes

and the importance of criminal jurisprudence. In the third occurs

their people. The fourth affords a description of the essential

constituents of a good government. The duties of masters

poisoning, the infidelity of servants, wives and relatives, and the

kingdom by providing it with Ihc necessary ollicers of blate, and

such as over-fondness for huiiling and gambling, sleeping in the

day, calumny, concupiscence, dancing, singing, playing, idleness,

cation, entrenchment and encamping of armies for its subjects, and,

pitched battles, and military stratagies; the uses of the different

members of an army, such as the infantry, cavalry and elephants

commanders, and the principle of selecting one's ground ; the two

subsequent chapters contain the most curious details.

We have undertaken to translate into English this great work of

of Polity. It is thorougly representative in its character and the precepts,

of the we are sure, will prgve a

the destiny of a vast scgtion of the Indian population. Now that it

has pleased the Gracious Providence to link the destinies of India

these latter to their king.

[The synopsis of the work. —