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This verse is quoted in Vīramitrodaya, (Rājanīti, pp. 133-134), which adds the following notes: — ‘Udyatadaṇḍaḥ’ — ‘daṇḍa’ here stands for the training and exercise of the elephants, horses and other compliments of the army; and this should be ‘udyata’, ever active, ready; — or ‘daṇda’ may stand for ‘punishment of the wicked,’ and this should be ‘udyata’, always inflicted in time. — ‘Vivṛtapauruṣaḥ’ — he whose ‘pauruṣa’ manliness, i.e., superiority in the knowledge and use of weapons, is ‘vivṛta,’ displayed; — ‘sambṛtasaṃvāryaḥ’ — he whose secrets, i.e., councils, appearances and operations, are kept unknown to others.

Comparative notes by various authors:

Arthaśāstra (p. 32). — ‘For the sake of worldly affairs, he shall be ever ready to strike.’

Mahābhārata (12.140.7). — (Same as Manu, the second half being read as — ‘acchidraśchidradarśī ca pareṣām vivarānugaḥ.)’

VERSE 7.103

Section IX - Art of Government

नित्यमुद्यतदण्डस्य कृत्स्नमुद्विजते जगत् ।
तस्मात् सर्वाणि भूतानि दण्डेनैव प्रसाधयेत् ॥१०३॥

nityamudyatadaṇḍasya kṛtsnamudvijate jagat |
tasmāt sarvāṇi bhūtāni daṇḍenaiva prasādhayet ||103||

Of him who has his force constantly operative, the whole world stands in awe. He shall, therefore, subdue all men by means of force — (103)

Medhātithi’s commentary (manubhāṣya):

This verse describes the effect of what has been just laid down in the foregoing verse.

‘The whole world stands in awe’ — is afraid; and his glory becomes proclaimed.

‘Therefore all men’ — his own subjects, as well as others — ‘he shall subdue by means of force’.

The enemies of the king who acts thus bow down to him without any effort on his part. — (103)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya, (Rājanīti, p. 134) which explains ‘udvijate’ as ‘becomes afraid’, which means that his glory becomes proclaimed.

Comparative notes by various authors:

Mahābhārata (12.140.8). — (Same as Manu.)

Nārada (Vīramitrodaya-Rājanīti, p. 135). — ‘He should always favour the good and chastise the wicked; such is the duty of kings, who also obtain wealth by this means.’

VERSE 7.104

Section IX - Art of Government

अमाययैव वर्तेत न कथं चन मायया ।
बुध्येतारिप्रयुक्तां च मायां नित्यं सुसंवृतः ॥१०४॥

amāyayaiva varteta na kathaṃ cana māyayā |
budhyetāriprayuktāṃ ca māyāṃ nityaṃ susaṃvṛtaḥ ||104||

He shall always behave without guile, and never with guile; well protected himself, he shall fathom the guiles employed by his enemies. — (104)

Medhātithi’s commentary (manubhāṣya):

‘Māyā’, ‘guile’, is Treachery; with that he shall never behave; as by doing so, he would not be trustworthy. Nor shall he try to alienate the subjects of other kings, until their inclinations have been ascertained. But ‘the guiles employed by his enemies he shall fathom’ and understand in their true character; and having found out the guiles, he should proceed to win over the enemy’s men.

The modus operandi of this is fourfold — as through (a) the angry, (b) he covetous, (c). the frightened and (d) the ill-treated.

(a) When a man has done some artistic work, or some one has done something beneficial to the king, — such persona are either (1) cheated, or (2) presented with reward, or (3) ill-treated, and at this other artists and helpers also become angry — at the thought that — ‘this king does not appreciate our art or help’. Such persons an fit for being approached for alienation. Similarly when a person, hitherto honoured and treated with affection, comes to fall off from honour and office, his friends and relations banished, himself imprisoned along with his family, his entire property confiscated, — and another person with similar qualifications becomes honoured in his place, — then the former and others like him constitute the ‘angry’.

(b) When a wicked act has been done by some person, and he has been punished, other persons, who have committed the same offence are in constant dread of that same punishment; similarly persons in high office, who may have failed in their duty, and others in like position constitute the ‘frightened’ set.

(c) The poverty-stricken, the miserly, the profligate, the man immersed in debt and so forth constitute the ‘covetous’ set.

(d) When the Self-respecting person, seeking honour at the bunds of the King’s enemy, is ‘on the contrary) struck by him, he, being of a fiery temper and brave, becomes highly incensed at such treatment; — such persons constitute the ‘ill-treated’ set.

The King shall attempt the alienation of all such persons from the other King; and at the same time he shall take care regarding similar people on his own side. — (104)

Explanatory notes by Ganganath Jha:

Buhler remarks that “Medhātithi reads atandritaḥ,” but there is nothing in Bhāṣya to indicate this.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 134), which explains ‘amāyayā’ as ‘without guile’, ‘varteta,’ as ‘should behave i.e., towards his counsellors and others’; — and in Parāśaramādhava (Ācāra, p. 413).

Comparative notes by various authors:

Yama (Vīramitrodaya-Rājanīti, p. 134). — ‘The king shall be equally impartial to all beings, knowing what is right and what is wrong.’

VERSE 7.105

Section IX - Art of Government

नास्य छिद्रं परो विद्याद् विद्यात्छिद्रं परस्य च ।
गूहेत् कूर्म इवाङ्गानि रक्षेद् विवरमात्मनः ॥१०५॥

nāsya chidraṃ paro vidyād vidyātchidraṃ parasya ca |
gūhet kūrma ivāṅgāni rakṣed vivaramātmanaḥ ||105||

His enemy should hot know his weak points, but he must know the weak points of the enemy; he should hide the departments (of government) as the tortoise does its limbs; and he should guard his own weak points. — (105)

Medhātithi’s commentary (manubhāṣya):

The same idea is farther reiterated.

The king shall so act that while he becomes apprised of the enemy’s weak points, his own remain carefully guarded. When he finds out, through his trusted spies, that any of his own people belongs to one of the aforesaid four sets of the ‘angered’ and the rest, he should try to conciliate them.

His departments he shall hide, like the tortoise, and he shall also guard his weak points. The guarding of one’s own weak points against the enemy’s approaches is highly important; — this is what is meant by the present verse. — (105)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 117), which adds the following explanation: — He should try his best to keep his weak points from being known by the enemy, and yet he himself should find out the weak points of the enemy, such as disaffection among the people and so forth; just as the tortoise hides within its body its head and other limbs, in the same manner should he always keep won over to his side, by bestowing gifts and honours, his own ministers and other officers of state; and if, by chance, some disaffection should happen to arise among his people, he should take remedial measures at once.

Comparative notes by various authors:

Māhābhārata (12.83.49). — (Same as Manu, the second foot being read as ‘chidreṣu paramanviyāt.’)

Do. (12.140.24). — (Same as Manu, ‘nāsya’ being read as ‘nātma.’)

VERSE 7.106

Section IX - Art of Government

बकवत्चिन्तयेदर्थान् सिंहवत्च पराक्रमे ।
वृकवत्चावलुम्पेत शशवत्च विनिष्पतेत् ॥१०६॥

bakavatcintayedarthān siṃhavatca parākrame |
vṛkavatcāvalumpeta śaśavatca viniṣpatet ||106||

He shall ponder over his plans like the heron, and like the lion he shall exert his power; he shall snatch like the wolf, and like the hare he shall double in retreat. — (106)

Medhātithi’s commentary (manubhāṣya):

When large bodies of fish are hidden within their fortress in the water, the heron, with a view to catch them, adopts the plan of appearing indifferent, as if rapt in contemplation, and thereby succeeds in getting at them; in the same manner, even things difficult of attainment are attained by much care and attention being devoted to them. With this idea in his mind, the King should not give up hopes regarding the things sought to be attained.

Then again, the hare, being small of body, is capable of doubling back in retreat even from among a host of pursuers; similarly even though alone and helpless, having all his feudatory chiefs risen against him and being incapable of making a stand against them, the King should allow his enemies to enter the fortress, and then double back in retreat, with a view to seeking refuge under a powerful ally.

Further, the wolf, with a view to seizing its prey, finding the keepers of the sheep careless, snatches it away; in the same manner the King shall not give up the idea of pouncing upon his enemy, under the impression that the latter is watchful of his own safety; because the time may come when he may be able, like the wolf, to get at him.

Lastly, the lion kills even such large-bodied animals as the elephant and the rest, by virtue of its valour and strength; similarly the King should not be frightened by the enemy simply because the latter has a large army; because even a weak person, if imbued with courage, sometimes succeeds in killing a powerful person. — (106)

VERSE 7.107

Section IX - Art of Government

एवं विजयमानस्य येऽस्य स्युः परिपन्थिनः ।
तानानयेद् वशं सर्वान् सामादिभिरुपक्रमैः ॥१०७॥

evaṃ vijayamānasya ye'sya syuḥ paripanthinaḥ |
tānānayed vaśaṃ sarvān sāmādibhirupakramaiḥ ||107||

While he is thus engaged in conquest, if there should be any opponents for him, all these he shall bring under subjugation by means of conciliation and other expedients. — (107)

Medhātithi’s commentary (manubhāṣya):

Those persons only who come forward to oppose him should be brought under subjugation, and not those who behave favourably towards him. But even the former shall first be tried to be won over by means of conciliation, and not all at once by force. — (107)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 404).

Comparative notes by various authors:

Vālmīki-Rāmāyaṇa (Vīramitrodaya-Rājanīti, p. 404). — ‘Towards gentlemen and towards those possessed of good qualities, he shall employ conciliation; towards the covetous, he shall employ presents; towards the suspected, dissension; and towards the wicked, force.’

VERSE 7.108

Section IX - Art of Government

यदि ते तु न तिष्ठेयुरुपायैः प्रथमैस्त्रिभिः ।
दण्डेनैव प्रसह्यैतांशनकैर्वशमानयेत् ॥१०८॥

yadi te tu na tiṣṭheyurupāyaiḥ prathamaistribhiḥ |
daṇḍenaiva prasahyaitāṃśanakairvaśamānayet ||108||

If however they should not be stopped by means of the first three expedients, then he shall gradually bring them under subjection by force. — (108)

Medhātithi’s commentary (manubhāṣya):

Those who are beyond the reach of conciliation and the other expedients should be brought under subjection by means of force; and this shall be done, not suddenly, but gradually; force being employed by degrees, and not all on a sudden. — (108)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 404), to the effect that force should be employed only when all other means have failed.

VERSE 7.109

Section IX - Art of Government

सामादीनामुपायानां चतुर्णामपि पण्डिताः ।
सामदण्डौ प्रशंसन्ति नित्यं राष्ट्राभिवृद्धये ॥१०९॥

sāmādīnāmupāyānāṃ caturṇāmapi paṇḍitāḥ |
sāmadaṇḍau praśaṃsanti nityaṃ rāṣṭrābhivṛddhaye ||109||

For the prosperity of kingdoms the wise ones always recommend Conciliation and Force from among the four expedients, conciliation and the rest. — (109)

Medhātithi’s commentary (manubhāṣya):

From among the four expedients, Conciliation and the rest, Conciliation and Force are described as superior. While there is Conciliation, there is no disturbance; and when Force is employed, everything becomes accomplished. — (109)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 279).

Comparative notes by various authors:

Matsya-purāṇa (Vīramitrodaya-Rājanīti, p. 279). — ‘Conciliation, dissension, gifts, force, ignoring, guile and magic are the seven expedients. Conciliation is of two kinds — real and unreal; of these the unreal tends only to censure from all good men; the good man is always tractable by conciliation; so also men of noble families, honest men and righteous persons, and those who have control over their senses; towards those the king shall never employ the unreal form of conciliation. Real conciliation consists in describing the noble family and character of the other party, and also the benefits that have been received from him...... Towards the wicked conciliation is to be avoided, as they misunderstand it as arising from fear.’

Agni-purāṇa (Do., p. 280). — ‘Conciliation is of four kinds: — describing the benefits conferred by the other party, pointing out the mutual bonds of relationship, sweet speech, and describing future possibilities.’

VERSE 7.110

Section IX - Art of Government

यथोद्धरति निर्दाता कक्षं धान्यं च रक्षति ।
तथा रक्षेन्नृपो राष्ट्रं हन्याच्च परिपन्थिनः ॥११०॥

yathoddharati nirdātā kakṣaṃ dhānyaṃ ca rakṣati |
tathā rakṣennṛpo rāṣṭraṃ hanyācca paripanthinaḥ ||110||

Just as the weeder plucks out the weed and preserves the corn, so shall the King preserve his kingdom and destroy his opponents. — (110)

Medhātithi’s commentary (manubhāṣya):

When certain persons plot against the King, the friends and relations of such persons, as also those that seek to enter into relationship with them, should not all be ruined, — if they are not in the secret of their machinations; those alone shall be proceeded against who are actually wicked, and not his relations; this is what is shown by means of the instance of the ‘weeder.’

Though the corn and the weed grow together and are in dose touch with one another, yet the weeder cleverly preserves the corn and plucks out the weeds; in the same manner from among the plotters and their friends; those alone should be punished who have actually committed the offence, and not those who are only related to them. Thus with due discrimination between the good and the wicked, the former shall be preserved and the latter punished. — (110)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 253) which explains ‘nirdātā’ as ‘he who weeds out grass and other things growing in a cultivated field,’ — and ‘Kakṣam’ as ‘weeds.’

Comparative notes by various authors:

(verses 7.110-113)

Bṛhaspati (Vīramitrodaya-Rājanīti, p. 253). — ‘Having established his sovereignty over the land, and having set up fortifications according to law, he shall employ all his strength in the removing of dangerous elements.’

Yājñavalkya (1.334). — ‘He shall protect the people from dangers arising from back-biters, thieves, wicked persons, and desperate criminals, and specially from Kāyasthas.’

Matsya-purāṇa (Vīramitrodaya-Rājanīti, p. 253). — ‘In protecting his kingdom king shall see to it that the people do not become impoverished. If the king, through folly or carelessness, allows his kingdom to become impoverished, he very soon falls off, not only from the kingdom, hut also from life itself.’

Yājñavalkya (1.338-339). — ‘If the king increases the wealth by means of illegal exactions from the kingdom, he quickly loses his prosperity and becomes ruined.’

Kātyāyana (Vīramitrodaya-Rājanīti, p. 254). — ‘Protecting the people, removing of dangerous elements and honouring the twice-born — for these purposes has the king been created.’

VERSE 7.111

Section IX - Art of Government

मोहाद् राजा स्वराष्ट्रं यः कर्षयत्यनवेक्षया ।
सोऽचिराद् भ्रश्यते राज्यात्जीवितात्च सबान्धवः ॥१११॥

mohād rājā svarāṣṭraṃ yaḥ karṣayatyanavekṣayā |
so'cirād bhraśyate rājyātjīvitātca sabāndhavaḥ ||111||

The King, who, through folly, thoughtlessly oppresses his kingdom, becomes, ‘along with his relations’, deprived, without delay, of his kingdom and life. — (111)

Medhātithi’s commentary (manubhāṣya):

If a King, not making the aforesaid discrimination, happens, ‘through Jolly’, and ‘thoughtlessly’, to ‘oppress his kingdom’ — by employing force, — ‘he becomes deprived of his kingdom’ — by the ill-feeling of his subjects, — ‘and also of his life’; i.e., he is slain even by single men, who happen to be possessed of daring and unmindful of their own life. — (111)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 409); — and in Vīramitrodaya (Rājanīti, p. 254).

Comparative notes by various authors:

(verses 7.110-113)

See Comparative notes for Verse 7.110.

VERSE 7.112

Section IX - Art of Government

शरीरकर्षणात् प्राणाः क्षीयन्ते प्राणिनां यथा ।
तथा राज्ञामपि प्राणाः क्षीयन्ते राष्ट्रकर्षणात् ॥११२॥

śarīrakarṣaṇāt prāṇāḥ kṣīyante prāṇināṃ yathā |
tathā rājñāmapi prāṇāḥ kṣīyante rāṣṭrakarṣaṇāt ||112||

As the lives of living beings perish by the emasciation of their bodies, so do the lives of Kings perish by oppressing their kingdom — (112)

Medhātithi’s commentary (manubhāṣya):

In his own kingdom the King should very carefully cultivate the good feelings of his people; since the kingdom occupies the position of body in relation to the King; when the body becomes emasciated by such causes as the eating of indigestible and unwholesome food and the like, the life goes out of it; similar results follow from the oppression of the Kingdom.

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 409); — and in Vīramitrodaya (Rājanīti, p. 254).

Comparative notes by various authors:

(verses 7.110-113)

See Comparative notes for Verse 7.110.

VERSE 7.113 [Internal Administration]

Section X - Internal Administration

राष्ट्रस्य सङ्ग्रहे नित्यं विधानमिदमाचरेत् ।
सुसङ्गृहीतराष्ट्रे हि पार्थिवः सुखमेधते ॥११३॥

rāṣṭrasya saṅgrahe nityaṃ vidhānamidamācaret |
susaṅgṛhītarāṣṭre hi pārthivaḥ sukhamedhate ||113||

In the administration of his kingdom he shall adopt the procedure described below; for the king, whose kingdom is properly administered, prospers easily. — (113)

Medhātithi’s commentary (manubhāṣya):

‘Administration’ — method of governing.

‘He whose Kingdom is properly administered’ — i.e. rightly brought under sway and looked after, — “prospers easily”; — (113)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 248), which explains ‘saṅgraha’ as ‘protecting, consolidation, making one’s own.’

Comparative notes by various authors:

(verses 7.110-113)

See Comparative notes for Verse 7.110.

VERSE 7.114

Section X - Internal Administration

द्वयोस्त्रयाणां पञ्चानां मध्ये गुल्ममधिष्ठितम् ।
तथा ग्रामशतानां च कुर्याद् राष्ट्रस्य सङ्ग्रहम् ॥११४॥

dvayostrayāṇāṃ pañcānāṃ madhye gulmamadhiṣṭhitam |
tathā grāmaśatānāṃ ca kuryād rāṣṭrasya saṅgraham ||114||

In the midst of two, three, five or hundred villages he shall appoint an administrator of state supplied with a picket of guards. — (114)

Medhātithi’s commentary (manubhāṣya):

In the midst of two villages he shall establish a ‘picket of guards’, — i. e., a police-outpost; — and he shall appoint an ‘administrator’ supplied with such guards. The term ‘saṅgraha’ stands for the administrating officer.

Similarly in the midst of three or fire villages.

Or ‘Saṅgraha’ may be taken as standing for the place for collecting of monies due to the king. — (114)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 248), which supplies the following explanation: — In the midst of two hundred, or three hundred, of five hundred villages, he should establish an outpost, containing a detachment of infantry and others; — if we read ‘rāṣṭrasya saṅgraham’ (in place of ‘rāṣṭrasya guptaye) the meaning would be that he should establish a saṅgraha, i.e., a ‘guard’ consisting of a ‘gulma’ an outpost, and ‘avasthita’ supervised by honest officers. — The option regarding the extent of each charge is based upon the diversity in the strength of robbers and other mischief-makers in varying areas.

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