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Arthaśāstra (p. 26). — ‘Ānvīkṣikī (Philosophy), Trayī (Three Vedas), Vārtā (Trade-Agriculture) and Daṇḍanīti (Science of Government) are the Sciences; — according to the Mānavas, the Three Vedas, Trade-Agriculture and Science of Government — Philosophy being only a part of the Three Vedas; according to the Bārhaspatyas, Trade-Agriculture and Science of Government — the Three Vedas being only a cover for the man who knows the worldly affairs; the Science of Government is the only Science, say the followers of Uśanas — the progress of all Sciences being centred therein; there are four Sciences, says Kauṭilya; it is by means of these that one can understand the methods of acquiring wealth and spiritual merit; it is this that constitutes the essence of the Sciences. Sāṅkhya, Yoga and Lokāyata constitute ‘Philosophy’; Merit and Demerit are dealt with in the Three Vedas; Profit and Loss are dealt with in the Science of Trade-Agriculture; Policy, good and bad, is dealt with in the Science of Government.’

Śukranīti (1.303). — ‘Logic, Three Vedas, Trade-Agriculture, and Science of Government, — these four branches of learning the king shall always study.’

Kāmandaka (1.21-22). — ‘Knowledge of Polity, wise judgment, contentment, skilfulness,...... good conduct and restraint of the passions...... are the sources of all prosperity.’

VERSE 7.44

Section IV - Duties of the King

इन्द्रियाणां जये योगं समातिष्ठेद् दिवानिशम् ।
जितैन्द्रियो हि शक्नोति वशे स्थापयितुं प्रजाः ॥४४॥

indriyāṇāṃ jaye yogaṃ samātiṣṭhed divāniśam |
jitaindriyo hi śaknoti vaśe sthāpayituṃ prajāḥ ||44||

Day and night he shall put forth an effort to subdue his senses; because he whose senses are subjugated is capable of keeping his subjects under control. — (41)

Medhātithi’s commentary (manubhāṣya):

Though the subjugation of the senses has been already enjoined among the ‘Duties of Students’ as beneficial for all men, yet it is again reiterated among the ‘Duties of Kings’ with a view to indicate that this forms an important factor in their training.

This is what is meant by the words — ‘he whose senses are subjugated &c. &c.’ It is a fact well known to all men that one whose senses are not subdued does not succeed in keeping his subjects under control.

‘Effort’ — intense exertion.

‘Day and night’ — Daring the day as well as during the night. — (44)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 118).

Comparative notes by various authors:

Kāmandaka (1.62). — ‘The prosperity of a king who keeps his passion under control and who follows the path chalked out by the Science of Government always shines; his fame also reaches the heavens.’

Arthaśāstra (p. 37). — ‘The control of the senses is at the root of learning and discipline; this control should he acquired by the abandonment of desires, anger, greed, pride, vanity and pleasure. The control of the senses consists in avoiding the improper activities of the Auditory, Tactile, Visual, Gustatory and Olfactory organs towards their respective objects, sound, touch, colour, taste and odour; or it may consist in making them act according to the scriptures; the whole purpose of the scriptures lies in the control of the senses.’

Śukranīti (1.301). — ‘Of the monarch who has conquered his senses and who follows the Nītiśāstra, prosperity is in the ascendant and fame reaches the skies.’

Kāmandaka (5.36). — ‘A king, conversant with notions of justice and injustice, having subdued his mind already powerless through the subjugation of the senses, should exert himself for realising his own good.’

VERSE 7.45

Section IV - Duties of the King

दश कामसमुत्थानि तथाऽष्टौ क्रोधजानि च ।
व्यसनानि दुर्ऽन्तानि प्रयत्नेन विवर्जयेत् ॥४५॥

daśa kāmasamutthāni tathā'ṣṭau krodhajāni ca |
vyasanāni dur'ntāni prayatnena vivarjayet ||45||

He shall shun the ten ruinous vices springing from love of plea sure, as also the eight arising from anger. — (45)

Medhātithi’s commentary (manubhāṣya):

This verse adds a further reason for subjugating the senses.

One whose senses are not subdued cannot avoid the vices. ‘Durantāni’, ‘Ruinous’, — whose end is painful. In the beginning vices bring a certain amount of pleasure, but afterwards they lead to ruin; hence they are called ‘ruinous’.

Or the term ‘durantāni’ may mean whose end cannot be got at; i.e., people caught in a vice cannot escape from it.

Those that have their source in ‘love of pleasure’ are railed‘Kāmasamuttha’ — (45)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 148); — in Parāśaramādhava (Ācāra, p. 413) as describing the ‘vices’ which are to be avoided by the king.

Comparative notes by various authors:

(verses 7.45-53)

Kāmandaka (1.54). — ‘Hunting, gambling and drinking, — these are condemned in a king. Behold the catastrophe that befell King Pāṇḍu, the king of Niṣadha and the descendants of Vṛṣṇi, through indulgence in each of these respectively. Lust, anger, avarice, fiendish delight in indicting injury, morbid desire for honour, and arrogance — these six passions should be avoided.’

Do. (1.65, 68). — ‘A self-controlled king receives the highest homage. Self-control is the ornament of kings. A self-controlled king appears as beautiful as a gentle elephant shedding ichor. A powerful king without practising self-control is subdued by his enemies without difficulty; while a weak king practising self-control and observing the scriptural injunctions never meets with defeat.’

Do. (11.12). — ‘Women, intoxicating drinks, hunting, gambling and diverse scourges of fate are called vyasana. One who is under the influence of these vyasanas is the person against whom expedition should be undertaken.’

Do. (14.65). — ‘Beautiful women and drink may be enjoyed within the bounds of moderation; but a learned king should never indulge in hunting and gambling; for these are beset with graver dangers.’

Śukranīti (1.283). — ‘Hunting, gambling and drinking are condemnable in kings. Dangers from these are illustrated in the cases of Pāṇḍu, Nala and Vṛṣṇi respectively... Sensuousness, anger, ignorance, cupidity, and passion, — one should give up these. On giving up these the king becomes happy.’

Kāmandaka (1.39). — ‘A king, delighting in vile acts, and having eyes blinded by sensuous objects, brings terrible catastrophe upon his own head.’

Viṣṇu (3.50-52). — ‘He should not take delight in hunting, dice, women and drinking; — nor in defamation and assault; and he should not injure his own property,’

Śukranīti (1.235). — ‘Kings should not indulge in sensuousness with regard to others’ wives, cupidity towards others’ wealth, and anger towards his own subjects.’

Matsya-purāṇa (Vīramitrodaya-Rāja, p. 146). — ‘Hunting, drinking and gambling, the king should avoid; kings addicted to these are ruined. Sleeping during the day and purposeless roaming should be specially avoided; he should not commit defamation or assault; the king shall also avoid talking ill of people behind their back; he shall avoid the two kinds of misuse of wealth, viz., misuse of wealth and misuse by means of wealth; the misuse of wealth consists of the demolishing of walls and the neglecting of forts, etc., and also of reckless squandering; and misuse by means of wealth consists in making presents at improper times and places and to improper persons. The king shall not he very soft; as soft people are always ill-treated; nor shall he be very hard; as people become disaffected with hard men; the king who is soft at times and also hard at times, wins both worlds. The king shall avoid joking with his dependants; dependants always ill-treat masters given to jocular conversation. The king shall avoid all vices.’

Viṣṇudharmottara (Do., p. 149). — ‘The king should not enter an unknown crowd, or an unknown water, until it has been examined beforehand by trustworthy persons; nor shall he ride on a wild elephant, or on an untrained horse; he shall never visit an unknown woman, nor one in her courses. He shall never enter an ill-constructed boat, nor one of which the boats men have not been tested. He shall never disturb the endowments made in favour of gods; nor any standing endowments. He shall never confiscate the property of a Brāhmaṇa, which he shall always respect.’

Śukranīti (1.215). — ‘Indulgence in gambling, women and wine, when undue, brings many disasters; within due limits, it brings wealth, sons and intelligence.’

Mārkaṇḍeya (Parāśaramādhava-Ācāra, p. 414). — ‘He shall renounce all vices, specially the seven root ones. He shall protect himself against enemies, by guarding his secrets from going out. The king shall keep himself controlled by his position, prosperity, ruin, knowledge and the six qualities; and never by desires. First of all he shall know himself, then his ministers, then his dependants, and lastly all the citizens; when this has been done, then alone shall he go against his enemies.’

Arthaśāstra (p. 39). — ‘By subjugating the six-fold group of enemies he shall acquire sense-control; by associating with elders, he shall acquire wisdom; through the spy, he shall obtain vision; by action, security of life and property; by controlling the activities of people, he shall secure attention to the special functions of each man: by the teaching of sciences, discipline; by the proper use of wealth, prosperity, Having acquired sense-control, he shall shun others’ women, others’ wealth and also injury to beings; also over-addiction to sleep, fickleness, untruthfulness, too showy appearance, and misuse of wealth; also all improper and illegal proceedings.’

VERSE 7.46

Section IV - Duties of the King

कामजेषु प्रसक्तो हि व्यसनेषु महीपतिः ।
वियुज्यतेऽर्थधर्माभ्यां क्रोधजेष्वात्मनैव तु ॥४६॥

kāmajeṣu prasakto hi vyasaneṣu mahīpatiḥ |
viyujyate'rthadharmābhyāṃ krodhajeṣvātmanaiva tu ||46||

The king who is addicted to vices springing from the love of pleasure becomes deprived of wealth and virtue; while he who is addicted to those proceeding from anger becomes bereft of his very soul. — (46)

Medhātithi’s commentary (manubhāṣya):

The deprivation of the soul is, in the former case, intervened by the deprivation of wealth and virtue.

In the case of those arising from anger, he becomes deprived, of everything. This is the difference between the two sets (46)

The said vices are now re-counted by name: —

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 148); — in Parāśaramādhava (Ācāra, p. 413); — and in Smṛtitattva (p. 716 and again on p. 742), as describing the vices.

Comparative notes by various authors:

(verses 7.45-53)

See Comparative notes for Verse 7.45.

VERSE 7.47

Section IV - Duties of the King

मृगयाऽक्षो दिवास्वप्नः परिवादः स्त्रियो मदः ।
तौर्यत्रिकं वृथाट्या च कामजो दशको गणः ॥४७॥

mṛgayā'kṣo divāsvapnaḥ parivādaḥ striyo madaḥ |
tauryatrikaṃ vṛthāṭyā ca kāmajo daśako gaṇaḥ ||47||

Hunting, dice, sleeping during the day, censoriousness, women, intoxication, musical triad and listless wandering constitute the ten-fold set arising from the love of pleasure. — (47).

Medhātithi’s commentary (manubhāṣya):

Killing of animals for purposes of the chase is ‘Hunting’.

‘Dice’ — Gambling with dice. That these two lead to evil consequences is well known.

‘Sleeping during the day’. — i.e., not acting at the time at which a certain action should be done. The term ‘divā’ here does not stand for the day only; this same idea being expressed elsewhere by means of the phrase ‘sleeping at the time of waking.’

Or, the term may betaken in its literal sense; sleeping during the day is positively prohibited, and it stands in the way of all business. This habit causes disappointment to men who want an interview with the king, and also to others; and as such becomes, a source of discontent among the people.

‘Censoriousness’ — the criticising of other people’s faults in private. This displeases all men. As for the blaming of persons who do not deserve it, this is itself constitutes a sin.

‘Women’, ‘intoxication’ — the fact of these two being evils is well known. ‘Musical triad i.e., dancing, singing and instrumental music.

‘Listless wandering’ — walking about hither and thither, other for no purpose, or for a wicked purpose.

‘Tenfold’ — which are ten in number.

‘Arising from the love of pleasure’, ‘Kāma — ‘Kama’ is desire, from which they arise; — or they arise from a particular kind of pleasure; — or ‘Kāmya’ may mean arising from a particular experienced object. — (47).

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 413); — in Vīramitrodaya (Rājanīti, p. 147), which explains ‘parivādaḥ’ as ‘describing the defects of other persons — ‘vṛthāṭyā’ as ‘listless wandering,’ — and ‘tauryatrikam’ as ‘dancing, singing and music’; — in Vīramitrodaya (Lakṣaṇa, p. 198); — in Mitākṣarā (on 1.310); — in Smṛtitattva (p. 717), which explains ‘tauryatrikam’ as ‘dancing, singing and music’; — and again on p. 742, where ‘akṣa’ is explained as ‘gambling.’

Comparative notes by various authors:

(verses 7.45-53)

See Comparative notes for Verse 7.45.

VERSE 7.48

Section IV - Duties of the King

पैशुन्यं साहसं द्रोह ईर्ष्याऽसूयाऽर्थदूषणम् ।
वाग्दण्डजं च पारुष्यं क्रोधजोऽपि गणोऽष्टकः ॥४८॥

paiśunyaṃ sāhasaṃ droha īrṣyā'sūyā'rthadūṣaṇam |
vāgdaṇḍajaṃ ca pāruṣyaṃ krodhajo'pi gaṇo'ṣṭakaḥ ||48||

Tale-bearing, Treachery, Envy, Slandering, Misappropriation of property, Cruelty of speech and of Assault; — these constitute the eightfold set born of Anger. — (48).

Medhātithi’s commentary (manubhāṣya):

‘Tale-bearing’ — the disclosing of such secrets as are to be kept from monitors and other official relatives.

‘Violence’ — the employing of superior men in derogatory acts; or hand-cutting or imprisoning men for slight offences.

‘Treachery’ — killing secretly.

‘Envy’ — desire to strike or even take away the life.

‘Slandering’ — not brooking the good qualities of men, and exposing their weak points.

‘Misappropriation of property’. — not giving; — in fact taking away what belongs to others; also the depriving from public use of what is public property.

‘Cruelty of speech and assault’ — are well known.

‘Anger’ — hate. Those mentioned partake of the nature of Hate. — (48).

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 413); — in Mitākṣarā (on 1.308); — in Smṛtitattva (p. 717), which explains ‘paiśunya’ as ‘proclaiming the unknown faults of others, malice,’ — ‘sāhasa’ as ‘punishing the guiltless with imprisonment and so forth,’ — ‘droha’ as ‘desire to injure others,’ ‘īrṣyā’ as ‘not brooking the good of others,’ — ‘asūyā’ as ‘finding fault with the good quality in others,’ — and ‘arthadūṣaṇam’ as ‘seizing of property and witholding of what is due’; — again on p. 742, where the same explanations are repeated.

It is quoted in Vīramitrodaya (Rājanīti, p. 148), which notes that the number ‘eight’ is made up by ‘vākpāruṣyam’ and ‘daṇḍajam pāruṣyam and goes on to explain ‘paiśunyam’ as ‘malice, proclaiming such faults of others as are not generally known,’ — ‘sāhasa’ as ‘punishing of the innocent with imprisonment and so forth,’ — ‘droha’ as ‘injuring the Brāhmaṇa,’ — ‘īrṣyā’ as ‘not bearing the good of others,’ — ‘asūyā’ as ‘picking faults in the good qualities of others,’ — ‘arthadūṣaṇa’ as ‘seizing the property of others and witholding what is due to others,’ — ‘vākpāruṣya’ as ‘reviling and so forth,’ — and ‘daṇḍapāruṣya’ as ‘harshness of punishment, i.e., the imposing of heavy fines or corporal punishment, for slight offences.’

Comparative notes by various authors:

(verses 7.45-53)

See Comparative notes for Verse 7.45.

VERSE 7.49

Section IV - Duties of the King

द्वयोरप्येतयोर्मूलं यं सर्वे कवयो विदुः ।
तं यत्नेन जयेत्लोभं तज्जावेतावुभौ गणौ ॥४९॥

dvayorapyetayormūlaṃ yaṃ sarve kavayo viduḥ |
taṃ yatnena jayetlobhaṃ tajjāvetāvubhau gaṇau ||49||

With great effort he shall subdue that Greediness which all wise men regard as the root of both these; both these sets arise out of that. — (49)

Medhātithi’s commentary (manubhāṣya):

It has been said that Greediness is at the root of the set of vices born of love of pleasure; ‘love of pleasure’ consists in hankering after the objects of enjoyment; and ‘hankering,’ ‘desire,’ ‘greediness’ are synonymous.

“But how can greediness be the root of the set of vices arising from Anger, on the basis of which it is said that both these sets arise out of that?”

Our answer is as follows: — What is meant is not that the two sets of vices have Greediness for their cause, but that Greediness is equal to the two sets of vices; — the sense being that greediness alone by itself — even when appearing in a man free from the vices, — produces all those evils which all the said vices produce; to which end we have the assertion — ‘greediness -destroys all good qualities.’ It is in this sense that we have the figurative assertion that ‘both these sets arise out of that.’ If there were no Greediness, how could there appear results similar to those of greediness? In fact, it is the defect in the cause that indicates the defect in the effect; hence, if there is any evil in the vices, appearing as the effects of greediness, it follows that there is a like evil in the cause also.

Or, the meaning may be that as a rule it is only the greedy person who becomes addicted to Tale-bearing and other shunable acts. Other persons, even in small matters, become appeased even by slight entreaties. And it is this that is spoken of figuratively by describing the two sets of vices as arising out of greediness. — (49.)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 413); — and in Vīramitrodaya (Rājanīti, p. 148).

Comparative notes by various authors:

(verses 7.45-53)

See Comparative notes for Verse 7.45.

VERSE 7.50

Section IV - Duties of the King

पानमक्षाः स्त्रियश्चैव मृगया च यथाक्रमम् ।
एतत् कष्टतमं विद्यात्चतुष्कं कामजे गणे ॥५०॥

pānamakṣāḥ striyaścaiva mṛgayā ca yathākramam |
etat kaṣṭatamaṃ vidyātcatuṣkaṃ kāmaje gaṇe ||50||

In the set arising from love of pleasure, — drinking, dice, women and hunting are to be regarded as the four most pernicious, in the order in which they are named. — (50)

Medhātithi’s commentary (manubhāṣya):

It is well known that these four are more harmful than ‘sleeping during the day’ and other vices. — (50)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 413); in Mitākṣarā (on 1. 308); — in Vīramitrodaya (Rājanīti, p. 148); — and in Vīramitrodaya (Lakṣaṇa, p. 198).

Comparative notes by various authors:

(verses 7.45-53)

See Comparative notes for Verse 7.45.

VERSE 7.51

Section IV - Duties of the King

दण्डस्य पातनं चैव वाक्पारुष्यार्थदूषणे ।
क्रोधजेऽपि गणे विद्यात् कष्टमेतत् त्रिकं सदा ॥५१॥

daṇḍasya pātanaṃ caiva vākpāruṣyārthadūṣaṇe |
krodhaje'pi gaṇe vidyāt kaṣṭametat trikaṃ sadā ||51||

In the set born of Anger, — Assault, Cruelty of speech and Misappropriation of property, — are to be regarded as the three most pernicious. — (51).

Medhātithi’s commentary (manubhāṣya):

It is well known that these three are worse than Tale-bearing and other vices. — (51)

Explanatory notes by Ganganath Jha:

This verse is quoted in Mitākṣarā (on 1.301); — in Vīramitrodaya (Lakṣaṇa, p. 198); — in Vīramitrodaya (Rājanīti, p. 148); — in Parāśaramādhava (Ācāra, p. 413).

Comparative notes by various authors:

(verses 7.45-53)

See Comparative notes for Verse 7.45.

VERSE 7.52

Section IV - Duties of the King

सप्तकस्यास्य वर्गस्य सर्वत्रैवानुषङ्गिणः ।
पूर्वं पूर्वं गुरुतरं विद्याद् व्यसनमात्मवान् ॥५२॥

saptakasyāsya vargasya sarvatraivānuṣaṅgiṇaḥ |
pūrvaṃ pūrvaṃ gurutaraṃ vidyād vyasanamātmavān ||52||

The self-disciplined man should know that in this set of seven which spreads everywhere, each preceding vice is more serious than the succeeding one. — (52)

Medhātithi’s commentary (manubhāṣya):

Between Drinking and Gambling, Drinking is the more serious; because this entails loss of consciousness; by it the unmaddened man becomes maddened, the living man becomes dead, the man exposes his private parts, loses his friends, is abandoned by good men and becomes associated with bad persons; becomes addicted to singing and other vices, shamelessly gives out bis love and other secrets; the respected man becomes an object of obloquy, even the otherwise serious man becomes liable to talk at random, when suffering from intoxication. Such are the evil effects of Drinking. In the case of Gambling on the other hand, the man who knows the art of gambling always wins, and also for one who does not know the art there is only partial loss.

Between Woman and Gambling, the vice of Gambling is more serious. In Gambling what is won by the man becomes poison for himself; winning always gives rise to enmities, since it is only loss that is common to several people; it also leads to the loss of what may have been already enjoyed; then again, on account of the checking of the calls of nature, the body becomes dull and a breeding-ground of disease; so that even Blight causes become productive of much pain; (such is the spirit of gambling that) even at the death of his mother the man keeps on his gambling; even when he has attained success, he cannot be drawn away from it even by bis well-wishers; he ceases to trust even such persons as avoid other people’s belongings like heated iron; he neglects to give food and other things to persons that are hungry and in straitened circumstances; even though endowed with all estimable qualities, he comes to be despised, as a blade of grass. Such are the evils of gambling. In the vice connected with woman on the other hand, there is this good that the man obtains children, enjoys excellent dinners and nice articles of toilet; so that he secures wealth as well as some virtue. Further, it is possible to employ women on state-business, and also for the purpose of rendering people open to stigma and censure.

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