^-v^lf 
 
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, Vishnu pur anam, Mahabharata, Bhagavai-Gita 
 
 and other ivorks. 
 
 > i . 1 J ,',''' 
 
 t U 3© I 3 t > , ^ « 
 
 -I > J J J I > 
 
 ) > 3 ) ) 11 
 
 CA LCUTTA: 
 Printed by H. C. Dass, 
 
 Elysium Press, 65/2 Beadon Streei. 
 
 180O, 
 
CARPENTIER 
 
 • • • • •« 
 
 • • • • • • 
 
 • • • • • • 
 
 • • • I 
 
 • « • • «! 
 
 C < C < C I 
 
 < C ( t ( I < 
 
 .« « _• t . • • 
 
 4 • • • . 
 
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 regarding many 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 
 
; 
 
 n 
 
 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 apologues : some 
 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- 
 Moral tone policy is not worthy of a descendant 
 
 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 great sage, we are sure, will prgve a 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. 
 
 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. 
 
 4 
 
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 ( f 
 
 c e ( f 
 
 ' ' c ; c c c c c 
 
 5 t f c c t tr 
 
 KAMANDAKIYA NITISARA. 
 
 ,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.' 
 
 II Rdj'vidydmddm. '"The author alludes to Vrihaspati, the precep- 
 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.-* 
 
 10. If a ruler of men does not lead his subjects to the 
 paths of rectitude, then are these latter (hopelessly) tossed 
 about in the ocean of existence, even as a (frail) bark, having 
 none to steer her through, is tossed about in a rough sea. 
 
 11. A righteous king, protecting his subjects to the best 
 of his resources and having the power of capturing hostile 
 cities, should be held in as high a regard as the Lord 
 Prajapati^ himself. 
 
 12. The sovereign should protect his subjects (by the 
 equitable distribution of rewards and punishments). The 
 subjects should increase the prosperity of the sovereign (by 
 yielding taxes and tributes in the shape of agricultural pro- 
 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. A sovereign discharging his duties according to the 
 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. 
 
 f An epithet of the ten lords of created beings first created by Brahma. 
 Some times the word means Bvahmd himself. 
 
 X ' TadabhdvaL'— Another reading is accepted ' TanndsaV ; but this 
 makes no difference in meaning. 
 
 § The three objects of worldly existence, for the attainment of which 
 all beings strive ; these are Dharma or religious merit, Artha or wealth 
 and Kama or objects of desire. 
 
 II The allusion is as follows :— King Indrasena sprang from the 
 dynasty of Sagara. For having held sexual intercourse with his wife 
 during her period of menstruation, he was on the point of being devour- 
 ed by a Rakshasa, who only consented to relent rrovidcd the king would 
 
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 allusion is this.— Descended from the lunar race of kings, 
 Nahusa was a very wise and powerful king ; and when Indra lay con- 
 cealed under waters to expiate for the sin of having killed Vritra, a 
 Brahmana, he was asked to occupy Indra's seat. While there, he thought 
 of winning the love of Indrani and caused the seven celestial sages to con- 
 vey him in a palanquin to her house. On his way, he asked them to be 
 quick using the words Sarpa, Sarpa (move on), when one of the sages 
 cursed him to hQ 3. Sarpa (serpent). He fell down from the sky, and 
 remained in that wretched state till he was relieved by Yudhislhira. 
 
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 
 
KAMANDAKIYA NITISARA. 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 
 received in a previous life, which the soul is said to brin^' with it when 
 it is born anew. The absolute truth of this philosophical maxim has gone 
 out of date ; and it is against modern philosophical conceptions. Asa 
 matter of fact none of us can ever remember what had been his condition 
 in an antecedent life, even if the doctrine of transmigration of souls be 
 accepted as true. 
 
8 KAMANDAKIYA NITISARA. 
 
 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 — ^is 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." 
 
10 KAMANDAKIYA NITISARA. 
 
 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. 
 
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. t 
 
 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. 
 
 50. Even the very name of 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.' 
 
13 KAMANDAKIYA NITISARA. 
 
 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 pair of consorting deer and he instantly pierced them with his shaft. 
 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 six inimical passions, Jimadagnyaf 
 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 gold. Hence 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 his senses, should 
 direct his attention to (the cultivation of) 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. 
 
 t Manu.—l:\\t name of a celebrated personage regarded as the 
 
 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. For this reason, a kinrr, 
 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 was originally divided into two systems, the Purva- 
 
 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 system of Hindu philosophy founded by Goutama. 
 
 It is sometimes synonymous with logical philosophy. The several maxims 
 
 of the Nydya pliilosophy are referred to here. 
 
KAMANDAKIYA NITISARA. 
 
 19 
 
 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. t 
 
 . 15. Danda is known 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. ^ 
 
KAMANDAKIYA NITISARA. 21 
 
 fellow Brahmachdrin ; or he may, if he hkes, adopt another 
 mode of existence. 
 
 24. During the whole period of his pupilage, he should 
 wear a ^^/^//<z/^* along with his sacred thread, bear matted 
 hair or a shaved-head, carry a Danda\ and live with his 
 preceptor. Afterw^ards, 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, 
 
22 KAMANDAKIYA NITISARA. 
 
 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 king, protecting the vanousVarnas and Asrafnas,-\ 
 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.' 
 
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 man 
 should always do what is good and just. 
 
 13. Looking upon this world as a mirage and knowing it 
 o be very transient, a person should act. in co-operation wuh 
 
 the pious.t to secure happiness 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. J 
 
 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 
 latter change of reading also changes the meaning, 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. 
 
28 KAMANDAKIYA NITISARA. 
 
 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. 
 
 24. Even though he might be sorely oppressed, yet an 
 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. 
 
KAMANDAKIYA NITISARA. 
 
 29 
 
 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. 
 
 32. For his own welfare, a man should please his vciie. 
 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.' 
 
30 KAMANDAKIYA NITISARA. 
 
 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. 
 
 II The word in the text lit; translated will be 'eat up;' but 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 
 
 * '^or^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. 
 
KAMANDAKIYA NITISARA. 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 in the latter work which 
 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.' 
 
 II Uha — means 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.' 
 
 II The Author now goes on to describe the qualifications of the royal 
 
 priest and astrologer. 
 
 ^ Criminal Jurispendence or the Science of chastisement. 
 
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. J 
 
 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. 
 
KAMANDAKIYA NITISARA. 37 
 
 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 their power of keeping 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. J 
 
 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. 
 
38 KAMANDAKIYA NlTlSARA. 
 
 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 
 
KAMANDAKIYA NITISARA. 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 in woods swarming with elephants,* having inland 
 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. 
 
40 KAMANDAKIYA NITISARA. 
 
 Sudras,^ traders and artisans, where the farmers and hus- 
 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. 
 
 f Achdryya lit : means a spiritual preceptor, here the preceptors 
 of the gods and demons (Vrihaspati and Sukra) are alluded to. 
 
 I So that in case of a siege, they will not rashly venture a battle, for, 
 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. 
 
 II Here begins the description of the treasury, which is also very 
 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 
 
42 KAMANDAKIYA NITISARA. 
 
 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, f 
 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.' 
 
44 KAMANDAKIYA NITISARA. 
 
 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. 
 
 P, 
 
 I. 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 
 
46 KAMANDAKIYA NITISARA. 
 
 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 7o^a' 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 the author wants to impress, is, that when a man has no other 
 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. 
 
KAMANDAKIVA NITISARA. 
 
 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 {\n^urc-]o'\\\is 
 and dsfota means sound. In ordinary English it is termed 'filliping.' 
 
 11 The compound lit : translated would be 'the assembly of courtiers, 
 which has been enlarged for the king's pleasure.' 
 
 *\ Specially used for any expounder of any particular system. 
 
 7 
 
50 KAMANDAKIYA NITISARA. 
 
 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. t 
 
 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, appf^arances 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. 
 
52 KAMANDAKIYA NITISARA. 
 
 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. 
 
 
KAMANDAKIYA NITISARA. 
 
 53 
 
 his servant, lie does not grant him any reward* Then the 
 master sometimes begins to speak suddenly! and moves 
 towards his servant^ and casts petrifying glances on him. 
 
 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 by his servant; sometimes, 
 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- 
 ^e" 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. 
 
 ft The commentator thus explains ; 'even if the servant, for secur- 
 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. 
 
 X% Balaina means ' by virtue of ' ' through the strength of.' 
 
54 KAMANDAKIYA NITISARA. 
 
 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. J 
 
 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.' 
 
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. f 
 
 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.' 
 
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. f 
 
 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. H 
 
 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. 
 
KAMANDAKIYA NITISARA. 
 
 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. 
 
 63. This world of living beings, ever struggling to obtain 
 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, if we 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 
 
 iff( 
 
 8 
 
 makes slight difference. 
 
58 KAMANDAKIYA NlTlSARA. 
 
 ^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. 
 
KAMANDAKIVA NITISARA. 5g 
 
 Kalpa-tree* itself. Prosperity is truly fruiilul when it is 
 enjoyed by the pious. f 
 
 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. 
 
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. t 
 
 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. J 
 
 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 at one time with provisions and money and 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) Nripati^or 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 
 
62 KAMANDAKIYA NITISARA. 
 
 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. t 
 
 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. 
 
KAMANDAKIVA NITISARA. 63 
 
 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 Vo^i 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 
 his own 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 KAMANDAKIYA NITISARA. 
 
 - 2 His inner state is said to be his own body and l.i, 
 
 „„ter state is the territory over which he rules. In conse- 
 
 nuence. of the relation of mutual support obtanung between 
 
 hese, they are considered to be identical with each o her^ 
 
 , The i-rowth of all the other constituents of regal 
 pow' r depends upon the dominions of a sovereign ; there ore 
 with all his endeavours, he should acqu.re and administrate 
 
 'T ^monarch, who desires to win the good-will of his 
 subtcts* should carefully cherish "- '^"^5' ' '''\ "f "' 
 dut t of a i<ing is to protect! his subjects . an his body be- 
 ds (directly) instrumental in fulfilling th.s duty. 
 
 . Monarchs can inflict tortures for the purposes o 
 
 put impious wretches to death^§ 
 
 author explains himseU in a different ^^y'l^^S^l'^^ ."cefu, .0 
 . An other meaning is possible, namely seekmg to g 
 
 which reading we adopt. ^^^n^pntarv suggests Sam- 
 
 .' rtf tVip fpxt the commeniary sugs^ 
 + For 'Samsaranam ol tne texi 
 „WM„a» which tatter yields a good signlfical,on ^^^ 
 
 5 For the saUe ot '-idi.y "e ^^ ^^^ ^l,,,^,„, o, the 
 .irictly literal translation of the f^^^^flj' ^e have rendered ftm.^ 
 earth, liUo the sages, can comm,. ^-'^^^^^^ ,,„, derived 
 into harm, the sanskr.t wo d s very J .^^^ ,,^^,„, in 
 
 from the root M»s (to mjure l.fe), ithas no pp P .^^ 
 
 English, for it includes a„ "^--^^-^^^f '!=; "' ^I'^'l ,Jhor means 
 torture, persecution, death, slaughter ^'^ ^slred to be attended 
 is this :-»■«« or doing harm ,s universally '»="^""'' ^j ^arm 
 
 .ithsin ; but there are circumstances ^^^^ ^"^J'l^Z. when a 
 can be justified, and is not attended w,th .n for ns ^^^^^^^ 
 
 Uing punishes a ihief or a murderer, - "^^ ^ =,^ ,„„,,„nca 
 
 animal. These acts of ''-«-= '^■^.'"'^'^''rf,,, ptinciple, from a 
 of the ends of virtue and justice. The ethics ol F 
 worldly point of view,.is unimpeachble. 
 
KAMANDAKIVA NITISARA. 
 
 65 
 
 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 ? 
 
 f The reading given in the text is vicious, for it involves a needless 
 tautology. Therefore we accept the reading given the commentary which 
 IS* Pradusya cha Prakdmam hi.' 
 
 X Such as assassination, poisoning &c. What the author advises seems 
 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. 
 
66 KAMANDAKIYA NITISARA. 
 
 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 menials who had previously 
 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 ^o 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- 
 cable both to princes and elephants, each of them having Uvo 
 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 heir^appar- 
 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 is, ' through the agency 
 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. 
 
 II The commentary explains, ' even in his intercourse with respect- 
 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. 
 
 f A sort of bird, apparently a variety of the shrike termed malabat 
 — 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 sex and 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 ; the last portion, if substituted by 
 ' 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 the same 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 
 
72 KAMANDAKIYA NITISARA. 
 
 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 shine of envenomed fluidsf becomes blue, 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 vi^ith 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.' 
 
 II The commentary hints at a different signification by asserting 
 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 
 
74 KAMANDAKIYA NITlSARA. 
 
 are covered over with black round spots, and stuffs made of 
 cotton* down and fur, become totally destroyed. f 
 
 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, J 
 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). 
 
 29. Whatever things come from unknown persons and 
 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 il A king should not go on board a vessel which is 
 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.' 
 
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. t 
 
 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.' 
 
KAMANDAKIYA NITISARA. 
 
 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 seraglio, being attended upon by hunch-backs, dwarfs, 
 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. 
 
 II Whose honesty has been tested by the 'test of continence.' 
 
 ^ As these naturally breed danger. 
 
78 KAMANDAKIYA NITISARA. 
 
 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. J 
 
 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). 
 
 47. The attendants of the seraglio should be allowed to 
 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." 
 
KAMANDAKIVA NITISARA. 79 
 
 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. t 
 
 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.' 
 
 t The pertinency of his remark contained in the last line of the 
 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. 
 
1 
 
 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. )il 
 
 Supported by 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. J 
 
 * 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.*.^at 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 
 
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 the description of the Mandala will begin, we shall furnish 
 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. 
 
KAMANDAKIYA NITISARA. 83 
 
 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.' 
 
84 KAMANDAKIYA NITISARA. 
 
 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^. 
 
 12. Though devoid of all these qualities, yet a king is 
 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 Viji^isu. 
 
 15. A covetuous,t and inexorable^, and inactive,^ 
 and untruthful, II and inadvertent and cowardly and delinquent, 
 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 to appropriate to themselves the dominions and wealth, on 
 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. 
 
86 KAMANDAKIYA NITISARA. 
 
 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' s 
 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 
 
KAMANDAKIYA NITISARA. 87 
 
 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 10. and ii. represent the domains of the two 
 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. 
 
/ 
 
 88 KAMANDAKIYA NITISARA. 
 
 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, J 
 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. H 
 
 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'or Mantrakiisala 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. 
 
KAMANDAKIYA NITISARA. 
 
 89 
 
 22. The Udhsina, the Madhyama, and the Mandala of the 
 Vijigisu*, taken together, constitute the Mandala of twelve 
 kings, mentioned by Usanas.f 
 
 23. The above-mentioned twelve kings, together with an 
 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 of the Vijigisu and the Art, and a 
 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 
 
90 KAMANDAKIYA NlTlSARA. 
 
 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. 
 
 31. The Vijigisu, the Ari, and the Madhyama form the 
 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 a Yuga. By a reference to the Introduction, the reader 
 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 of the Mandala elaborately explained 
 by us, it seems, that it may sometimes mean 'the conglomeration of 
 constituents.' 
 
 § For .(4^az5 read Ate. 
 
KAMANDAKIVA NITISARA. qT 
 
 of each of them, tojrether constitute what others call the 
 Aland a 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 is 12 by 4 or 48. This 
 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. 
 
92 KAMANDAKIYA NITISARA. 
 
 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 w^ith 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. Thus various other kinds of Mandalas have been 
 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. 
 
KAMANDAKIYA NITISARA. 93 
 
 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 of the Vijigisu's enemy.§ The 
 Akranda and his Asdra** (or the Akranddsdra) maintain a 
 friendly attitude towards the Vijigisu. 
 
 47. Through his own agency and through that of the 
 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. 
 
94 KAMANDAKIYA NITISARA. 
 
 (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. f 
 
 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 
 
KAMANDAKIYA NITISARA. 95 
 
 fore, always, should the Viji^isu 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 is he who is born in the 
 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 such, by dealings and behaviours. 
 
 * 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 intestine enemy knows very well the laches, 
 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 brother of Ravana the well-known ten-headed demon of the 
 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 his brother and besought his assistance for recovering 
 his wife, promising at the same time that he would assist Rama in recover- 
 ing his wife Sita. Rama killed Vali and installed Sugriva on the throne 
 of Kislikindha. 
 
 II For Karma and vittam the commentary reads .1/a>'nza and Viryyaw, 
 which respectively mean, 'vitals of the state, or intention' and 'prowess.' 
 
 »3 
 
9S KAMANDAKIYA NITISARA. 
 
 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 
 
 f 
 
 * Antargatas literally means 'remaining inside or penetrating ' 
 This Sloka, with the alterations in reading noted above, has been 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 D^isata 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. 
 
KAMANDAKIYA NITISARA. 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 is counteracted by poison, a piece of adamant 
 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. 
 
 § It was Vibhisana who apprised Rama of the mortal dart being 
 lodged with Mandodari, the wile of Ravana. 
 
 II The commentator explains, 'give reason, to the other sovereigns 
 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. 
 
100 KAMANDAKIYA NITISARA. 
 
 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. t 
 
 73. The Viji^isu 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. But by abandoning an unoffending ally, a 
 monarch destroys his religious merit as well as his worldly 
 prosperity. § -1 
 
 76. A monarch should, at every time and in every 
 instance, enquire into the guilt and innocence of others 
 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'c^isH 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. 
 
 ' r^et 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 
 the former off his guard. (From upa near and nyasa to sit). For instance, 
 we translate, from the same 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? 
 
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. t 
 
 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.' 
 
 t What the author means seems to be this :— 'To aggrandise his 
 
 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. 
 
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, 'by those who know how to consolidate an empire. 
 
 86. A Mandala virtually consists of allies and enemies 
 and the Uddsina\ and the purification of the Mandala means 
 the purification of these three. t 
 
 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. 
 
 t Consolidation means the subjugation of, and the alliance with, 
 these kings. 
 
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. J 
 
 2. ^Kapdla, Upahdras, Sanidnas, pn\d Sa?i^aias ; 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.' 
 
 I The 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 
 a permanent alliance, is said to be Kapdla-sandhi. This kind of peace 
 can be violated at any time, as the parties to it are not bound by any 
 formal pledge or promise. Hence it comes to what S. W. Jones has 
 termed it, viz., a simple cessation of hostilities. The commentator accepts 
 this last interpration. 
 
 II Upahdra means presents or gifts in genera]. Sometimes the use 
 of the word 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- 
 quished monarch concludes with his conqueror by surrendering to the 
 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 in the text is Samdndrthaprayojanas which is a com- 
 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. 
 
 X Adrista-piirusha is a compound formed of Adrista (not seen) and 
 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 {San^afa) 
 (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 officers and followers are greedy and covetous,tt 
 
 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, 
 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 
 
 i. 
 
KAMANDAKIVA NUlbAKA. n 
 
 J 
 
 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. Jones's translation is "one who denies Providence." Pro- 
 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 tl^ese parties the benefit of the peace 
 with him, but should add to his own territorial wealth by incurring the 
 least trouble and 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 
 
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. J 
 
 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 the sense all the more 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 that being the case, when attacked, he is sure to surrender 
 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 N^ITISAlRA. 
 
 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 
 the enemy 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. 
 
 II Such a king occupied with the task of gratifying his senses, 
 neglects his roya! functions and thus cultivates the ill-will of his people, 
 
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. f 
 
 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' KAIVTAI^AKIYA 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 in whatsoever path he treads, he 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." 
 
 f The word in the text is Satya which means " true." Hence he 
 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. 
 
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. t 
 
 45. Peace should be made with an Andryya,^ for, even he, 
 meeting an enemy,|| eradicates him like the son of Reitukd,^ 
 
 * That is, even if an honorable and high-born, person has to lose 
 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 
 
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. J 
 
 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 times when he will profit by such alliance. To cite 
 an example from the Ramayana, Ramachandra was saved from many 
 dangers through his friendship with the Chandala Githaka, who belonged 
 to the vilest and most abominable caste existing in India. S. W. 
 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." 
 
 ■j" Venu may also mean 'reeds.' 
 
 % 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. 
 
KAMANDAKIYA NITISARA. 
 
 123 
 
 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. J 
 
 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 
 
124 
 
 KAMANDAKIYA NITISARA, 
 
 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. t 
 
 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. 
 
 II The author now proceeds to describe what should be done by the 
 king who is unfortunate enough to be assailed by an adversary who 
 would not consent to conclude peace. The advice given, as the reader 
 can see, is perfectly politic and none the less diplomatic. 
 
126 KAMANDAKIYA NITISARA. 
 
 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 
 
KAMANDAKIYA NITISARA. 127 
 
 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.' 
 
 . -W The author turther illustrates the instruction given in the last 
 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 
 
128 KAMANDAKIYA NITISARA. 
 
 62. *Even the most degraded and powerless enemyf 
 should be made peacej with, when calamity threatens,§ 
 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 -faw^aya 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 
 
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. t 
 But he should do what it is his duty to do. J 
 
 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 prince should show ever)' possible 
 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/o^a- 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 overthrown. These measurss naturally fall under the 
 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 is Yuvarajdh or the heir apparent or the crown prince. 
 
 § 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.' 
 
 II The commentary has introduced an emendalion here ; 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. 
 
 It The commentary suggests another reading viz., Arthasanghi- 
 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, relet^ates 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 disj^uised 
 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 s^ood 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. 
 
 74. The body, the wife,t the friends and the wealth 
 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. 
 
 II As soon as a king engages in a war, these things become uncer- 
 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'^if to make peace, 
 
 § The last portion of the Sloka has been considerably changed in 
 the commentary. For the last two lines, it reads : — 
 Valat, Tadenam Vinayet Nareswaras 
 Samikshya Karyyam Guru Chetaratdwidlia. 
 
 We have adopted the reading of the commentary ; still the context 
 seems to be vicious. 
 
 II The word is Guru which lit -■ means, ' that which redounds to 
 
 the credit of the performer.' 
 
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. J '^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. 
 
KAMANDAKIVA NITISARA. 137 
 
 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 of compassion on creatures, JJ disaffection 
 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 the commentary 
 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 
 
138 KAMANDAKIYA NITISARA. 
 
 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. 
 
KAMANDAKIYA NITISARA. 
 
 139 
 
 but, for a generous ally^ even the very life may be risked. f 
 
 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 of underhand 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 
 includes Mdrana, Vaseekarana &c. 
 
 II What the author means is this : — 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. 
 
140 KAMANDAKIYA NITISARA. 
 
 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. 
 
 -j- The word in original is Upaya (Vide note to Sloka 53 Sec V). 
 
 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, 
 
142 KAMANDAKIYA NITISARA. 
 
 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 so, he should not prosecute the war for a long 
 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. 
 
 II The original word is Akdla, which 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 is Daivayuktena which according to the commentator 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. 
 
144 KAMANDAKIYA NITISARA. 
 
 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 ^a 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. 
 
 II The word in the text is Guru which has numerous meanings ; here 
 probably it means — ' 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 
 
146 
 
 KAMANDAKIYA NITISARA. 
 
 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 fall upon and devour upff even an enemy whose 
 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." 
 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. 
 
 11 Voiijangi Vriti, is the serpentine conduct which is explained 
 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. 
 
 XX The primary duty of the weaker of the two, kings when assailed 
 
 V' 
 
KAMANDAKIYA NITISARA. I47 
 
 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. t 
 
 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. 
 
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. t 
 
 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." 
 
KAMANDAKIYA NITISARA. I49 
 
 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 HI 
 
 [E expedition 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 
 
 I 
 
 * 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 in foreign 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. 
 
150 KAMANDAKIYA NITISARA. 
 
 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. 
 
 XX Synonymous with Vigrihya-Yana-Gamana being equivalent to 
 Ydna 
 
 I 
 
KAMANDAKIYA NITISARA. 
 
 151 
 
 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.' 
 
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. t 
 
 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 is the march undertaken by a king in 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. 
 
 II The author now explains Up'.kshd-Yana by an example. 
 
 ^ 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 Viji^isut 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 Viji^isu) 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 
 ^iz. "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 original word is Veevadha. For Asaraveevadhdn of the text 
 the commentary reads Asaraveevadhon which seems to be gramatically 
 correct. 
 
 I The another now points out the results of the interception of the 
 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 Vigrihyamdna Prahritim, the commentary substitutes, 
 Vihhajyamdna Prakritim which means 'dividing the main stays of the 
 kingdom by dissensions &c.' ,, ._ 
 
KAMANDAKIYA NITISARA. 
 
 »57 
 
 17. When the /i/'/ and the Viji^isu 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 the com- 
 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. 
 
158 KAMANDAKIYA NITISARA, 
 
 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 
 
KAMANDAKIYA NITISARA. I59 
 
 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 it from Indra the lord of heaven who refused 
 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 preconcerted plan, was snatched away by 
 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 is known as Asana, the author proceeds 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. 
 
!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. J 
 
 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- 
 ly put in some texts, which does not materially affect the sense. 
 
 •j- For an explanation of this word refer to an earlier 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. 
 
 II The author now proceeds to describe another mode of policy 
 which is known as Samsraya or seeking protection at others' hand. 
 
 % The text word rendered literally would be, 'in the course of being 
 exterminated or destroyed.' 
 
 ** The commentary explains, 'Upachita Saktimata' i. e. one possess- 
 ing Saktis swelled to the highest degree. 
 21 
 
t62 KAMANDAKIYA NITISARA. 
 
 enemy and has no other means or m-easure open to him' t.& 
 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. f 
 
 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- 
 
KAMANDAKIYA NITISARA. 163 
 
 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,^a 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. 
 
 % According to the commentator the "products of the land" are the 
 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 will be pertinent to note here that the principle of self-preser- 
 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. 
 c. f. 'Always preserve yourself in preference to your ivives and wealth.' 
 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 
 
 should be forsaken, for the sake of his village the family 
 should be forsaken, for the sake of the country his village 
 should be forsaken and lastly (if need be) the earth should 
 be forsaken after due deliberatian (for self-preservaiion) * 
 
 F. tVVhen his own strength increases or when some 
 calamity!: threatens his foe (the assailant with whom he has 
 sought shelter), the (protected) king should fall npon hte 
 former, or acquiring power, he should smite his foe down by 
 means of saiuhee vritti.\ 
 
 G. Never rush into an union either with a stronger or a 
 weaker rival king without sufficient cause or reason ; for in 
 such union there is danger of losing men, money and muni- 
 tions and of being tre acherously t reated.]! _ 
 
 * The author now institutes a comparison among the several inter- 
 ests that is likely to clash against one another. If the king finds 
 that his family will suffer in consequence of his friendship to a 
 certain individual, he should forsake him. And in this way he should 
 even give up his territory in the interests of his self-preservat.on. This 
 last measure of course must be had recourse to after cool and mature 
 deliberation. Here also, as before. .the refrain is that, self-preservat.on 
 
 is the best of all virtues. 
 
 t The author now describes how the shelter-seekmg k.ng .s o 
 effect his liberation. After a period of servility during wh.h he should 
 try to strengthen his position and watch opportunities, he should fall 
 suddenly upon his protector and crush him. 
 
 t The commentator takes Vyu.ana to mean here 'excesstve 
 fondness for wine and women and gambling U.. but we take .t to mean 
 
 ' Fi>a^ or calamity.' ./o- ;^^«.. 
 
 \ Sainhee means etymologically 'pertaining to the hon f^kaUj 
 lion-like and .ritti means conduct. The lion before takmg the leap upon 
 his prey musters all strength and strains all his nerves. So a k.ng 
 before falling upon his foe should gather all his strength and leave no 
 stone unturned to crown his effort with success. Earnest endeavour 
 ever meets with the desired result. The last part admits o another 
 construction which is as follows, "Acquiring strength by Su.havrUtt ^ 
 
 king should assail his enemy." 
 
 \ The rendering is free. The author advises against hasty unions, 
 
 pointing out the dangers thereof. 
 
*^^ KAMANDAKIYA NITISARA. 
 
 H. Even going to a father for union, a king should 
 not believe him i The wicked when 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 to be reckoned as a form of 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. 
 
 tThe author 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 to his 
 enemy's territories. ^ 
 
 § Unless there is some kind of a union between two parties, one 
 
 cannot play the other false, nor can one seek refuge from the other It 
 
 IS only when mutual agreement exists that they can have any dealing 
 
 between them. '^ 
 
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. J 
 
 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 
 Sec^iion 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. 
 
 II The original word lit. rendered would be, one whose understand- 
 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." 
 
 I The original word is Vidwatvi which means " by the learned." 
 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, Sukra promised to restore Kacha to 
 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. 
 
KAMANDAKIVA NITISARA. 
 
 171 
 
 33. A distinction must 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.' 
 
172 
 
 KAMANDAKIYA NITISARA. 
 
 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." 
 
 II This part literally translated will be, "whose manliness 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. 
 
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. J 
 
 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. 
 
174 
 
 KAMANDAKIYA NITISARA. 
 
 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. f 
 
 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 Viji^isii 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. 
 
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. f 
 
 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. 
 
KAMANDAKIYA NITISARA. I77 
 
 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 
 
178 
 
 KAMANDAKIYA NITISARA. 
 
 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. 
 
KAMANDAKIYA NITISARA. 179 
 
 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. 
 
l80 KAMANDAKIYA NITISARA. 
 
 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. J 
 
 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. 
 
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. J 
 
 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 meet his own fall ; such 
 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. 
 
l82 KAMANDAKIYA NITISARA. 
 
 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. 
 
 3. Ambassadors are said to be of three kinds, viz., those 
 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 a plenipotentiary, such was Krishna when he was deputed 
 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" For this compound some 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 ; the other is 'unknown and unperceived by tlie enemy.' 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 
 
184 KAMANDAKIYA NITISARA. 
 
 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. 
 
 II The original worH means 'one receiving wages from 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. 
 
KAMANDAKIYA NITISARA. 185 
 
 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 intelligent ambassador should not be depressed 
 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 the author means is that delay should not deter an intelli- 
 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.' 
 
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;^enemy, 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. t 
 
 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. 
 
KAMANDAKIYA NITISARA. 189 
 
 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. f 
 
 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. 
 
190 KAMANDAKIYA NITISARA. 
 
 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 t^e 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 
 Sloka is as follows : — "When even an innocent Muni (sage) does his 
 own duties, he creates thereby three parties — viz., friends, foes, 
 and neutrals." 
 
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) ; and in this way he should amend 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). f 
 
 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." 
 
192 
 
 KAMANDAKIYA NITISARA. 
 
 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. J 
 
 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 ^intelligent Vijis^isu 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. 
 
 •if For Rhjarnjydvisechanam the commentary give as, Rajarajydvi- 
 rahshanam 
 
KAMANDAKIYa NITISARA. 197 
 
 Vj^asanas (vicious propcnsitiea) hils in all these (func- 
 tions of his). 
 
 25. A kinsr whose minister possessed by the Vyasanas 
 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, cloths, conveyance3 and all other suclt 
 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. 
 
198 KAMANDAKIYA NITISARA. 
 
 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. 
 
 39. By ties of mutual 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 all the modes of warfare, 
 
 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. 
 
KAMANDAKIYA NITISARA. 201 
 
 fruitless ones, Lhe just levying of taxes and their remission 
 in bad seasons, 
 
 55. The preferment of high 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, 
 
 70. To have its senior officers enraged,* to be commanded 
 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. 
 
KAMANDAKIVA NITISARA. 203 
 
 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 
 
204 
 
 KAMANDAKIYA NITISARA. 
 
 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). t 
 
 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. J 
 
 * The original word is Kalatra Garvam — ^which means 'to have wo- 
 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 whose^importance 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). 
 
 87. The supply of 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 fight when shelter is provided 
 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. 
 
206 KAMANDAKIYA NITISARA. 
 
 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. J 
 
 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 w^eaknesses, to be the four kinds 
 of weaknesses bred by lust. 
 
208 
 
 KAMANDAKIYA NITISARA. 
 
 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. 
 
 10. Sharp daggerlike words penetrating into the core 
 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. 
 
 f The word lit : means some flaw in the collection and expenditure 
 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. 
 
KAMANDAKIYA NITISARA. 211 
 
 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. 
 
 37. Such a park when guarded by hardy and resolute 
 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. 
 
202 KAMANDAKIYA NITISARA. 
 
 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." 
 
 f The story of king Yudhisthira's gambling with Duryodhana is 
 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. 
 
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. t 
 
 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. J 
 
 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. 
 
 f Nala was a very noble-minded and virtuous king-. He was 
 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 also played at dice with Valabhadra, who some how or 
 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. 
 
KAMANDAKIYA NITISARA. 
 
 115 
 
 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-lle^ence, 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 
 
 jL REE 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 army of many detachments, whose ranks teem 
 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© 
 
 '^\ 
 
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. f 
 
 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. 
 
220 
 
 KAMANDAKIYA NITISARA. 
 
 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.' 
 
KAMANDAKIYA NITISARA. 221 
 
 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). 
 
 36. The best season 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. 
 
232 KAMANDAKIYA NITISARA. 
 
 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. t 
 
 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. 
 
224 
 
 KAMANDAKIYA NITISARA. 
 
 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 ally of the enemy should be own over by tempt- 
 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. 
 
 59. The divine majesty of the powerful and high-souled 
 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 J^i'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, 
 
KAMANDAKIYA NlTlSARA. 229 
 
 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 
 the saying of Punyaka,\ where melodious harmony of songs 
 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 it meani the prayer for 
 an auspicious day. — May this be an auspicious day, the Hindus rise from 
 Ihcir beds with this prayer on their lips. 
 
230 
 
 KAMANDAKIYA NITI^ARA. 
 
 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'^o 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 milit^iry 
 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. 
 
 11. Those who cause anxiety to the people, those who 
 are ihe kings favorites, and those who stand very much in 
 the way of the material prosur-rity of tiie state should be 
 dealt with secretly (/. e. secret puni>hnient should be inflicted 
 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. 
 
 14. Those agaiubt whom secret punishment is reconv- 
 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. 
 
 M 
 
 \ 
 
 * The otlier reading found in same books, means by the throwing of 
 water tec. 
 
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. J 
 
 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 tliey began to quarrel about 
 the change — until Sarmistha so far forgot herself that she slapped her 
 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® 
 
234 
 
 KAMANDAKIYA NITISARA. 
 
 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. f 
 
 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 : translated would mean — one who is capable 
 •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 ; in this way also, a king should maintain 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 
 friends outside, and one whose property lies outside the dominions of the 
 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. 
 
KAMANDAKIYA NITISARA. 237 
 
 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 (or weakh), for, who can be equal 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> 
 
KAMANDAKIYA NITISARA. 239 
 
 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^ the use and employ- 
 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. 
 
KAMANDAKIYA NITISARA. 
 
 241 
 
 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 
 
242 KAMANDAKIYA NITISARA. 
 
 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. f 
 
 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. J 
 
 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. 
 
KAMANDAKIYA NlTlSARA. 243 
 
 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, acts whose success depends on the 
 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 complete army together with the cavalry, infantry, 
 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 
 
244 
 
 KAMANDAKIYA NITISARA. 
 
 1 
 
 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), 
 
 29. One who has got numerous friends and whose re- 
 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, 
 
 40. One who can create breaches in the army of the 
 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, — 
 
346 KAMANDAKIYA NITISARA. 
 
 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 that frighten the enemy, should be formed. 
 
 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 
 
KAMANDAKIYA NITISARA. 247 
 
 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^ 
 
248 
 
 KAMANDAKIYA NITISARA. 
 
 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 agile swordsmen 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 
 
KAMANDAKIYA NITISARA. 
 
 249 
 
 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 
 the Pandava brothers slew the five sons of Draupadi and brought their 
 heads to Duryodhana. This upset Duryodhana and he died soon after. 
 
 32 
 
250 
 
 KAMANDAKIYA NITISARA. 
 
 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 pits and the passages, the roads and 
 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 
 
259 
 
 KAMANDAKIYA NITISARA. 
 
 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. 
 
 27. Three men should always be made antagonists and 
 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. 
 
 29. The weakness of a force is said to be Panchachdpa 
 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 
 
^ KAMANDAKIYA NITISARA. 
 
 the rulers of earth depends on the number of the elephants. 
 Therefore the armies of the kings should teem with elephants. 
 Thus ends the ninteenth Sect\on-the arraying of troops, 
 the functions of elephants, horses &c, in the Nitisara of 
 
 Kamandaki. 
 
 FINIS. 
 

II 
 
 RETURN TO the circulation desk of any 
 University of California Library 
 
 or to the 
 
 NORTHERN REGIONAL LIBRARY FACILITY 
 BIdg. 400, Richmond Field Station 
 University of California 
 Richmond, CA 94804-4698 
 
 ALL BOOKS MAY BE RECALLED AFTER 7 DAYS 
 
 • 2-month loans may be renewed by calling 
 (510)642-6753 
 
 • 1-year loans may be recharged by bringing 
 books to NRLF 
 
 • Renewals and recharges may be made 
 4 days prior to due date 
 
 11 
 
 
 
 DUE AS STAMPED BELOW 
 
 
 
 MAY 1 5 2005 
 
 
 
 
 
 
 
 ^^_ 
 
 FC 
 
 DD20 
 
 12M 1-05 
 
U.C.BERKELEY LIBRARIES 
 
 CD^7Dl3laE