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‘Living by business’ — such as agriculture, money-lending, buying and selling and so forth.

‘Other people’ — than the Brāhmaṇa-Śrotriya.

‘Make them pay tax’. — ‘under the name of tax’ — i.e., which bears the name of ‘tax’. — (137)

Comparative notes by various authors:

Vaśiṣṭha (19.26-27). — ‘No taxes shall he paid on the usufruct, of rivers, dry grass, forests, places of combustion and mountains; — or, those who derive subsistence from these may pay something.’

VERSE 7.138

Section XI - Customs-Duties

कारुकान् शिल्पिनश्चैव शूद्रांश्चात्मोपजीविनः ।
एकैकं कारयेत् कर्म मासि मासि महीपतिः ॥१३८॥

kārukān śilpinaścaiva śūdrāṃścātmopajīvinaḥ |
ekaikaṃ kārayet karma māsi māsi mahīpatiḥ ||138||

Mechanics and Artisans, as also shudras who subsist by bodily labour, — the King shall make each of these work for one day every month. — (138)

Medhātithi’s commentary (manubhāṣya):

Those who live by any kind of art he shall make work for him one day each month; — as also those who ‘subsist by bodily labour’ — i.e., those śūdras who carry loads &c. — (138)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 274), which adds that the service herein mentioned being the only tax payable by them, no other tax should be imposed upon these men.

Comparative notes by various authors:

Gautama (10.31-33). — ‘Each artisan shall monthly do one day’s work for the king; — hereby the taxes payable by those who support themselves by personal labour have been explained also owners of ships and carts; — these persons he should feed.’

Vaśiṣṭha (19.28). — ‘He shall take a monthly tax from artisans.’

Viṣṇu (3.32). — ‘Artisans, manual labourers and Śūdras shall do work for the king for a day in each month.’

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 275). — ‘Artisans shall work for him for one day in the month; those who live by manual labour shall work on receiving fooding only.’

VERSE 7.139

Section XI - Customs-Duties

नोच्छिन्द्यादात्मनो मूलं परेषां चातितृष्णया ।
उच्छिन्दन् ह्यात्मनो मूलमात्मानं तांश्च पीडयेत् ॥१३९॥

nocchindyādātmano mūlaṃ pareṣāṃ cātitṛṣṇayā |
ucchindan hyātmano mūlamātmānaṃ tāṃśca pīḍayet ||139||

He shall not cut off his own root, nor that of others, through excessive greed; by cutting off his own root he causes suffering to himself as well as to others. — (139)

Medhātithi’s commentary (manubhāṣya):

The ‘cutting off of his own root’ consists in not realising taxes and duties; and excessive taxation constitutes the ‘cutting off of the root of others’; and as a matter of course, the latter is due to excessive greed; and this is what is reiterated in the text.

The ‘cutting off of his own root’ causes Suffering to the King himself, by the depletion of his treasury. From the same cause others also come to suffer. For if a war were to break out, and the King’s finances happened to be low, his defeat and destruc tion would be certain; and this would constitute a great suffering for the people.

On the other hand, if the King were to realise taxes at all times of the year, this also makes the people wretched. — (139)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodayā (Rājanīti, p. 275), which explains ‘ātmamūloccheda’ as ‘not realising revenues and taxes,’ and ‘paramuloccheda’ as ‘realising more revenue and taxes than what is proper.’

Comparative notes by various authors:

Mahābhārata (12.87.18). — ‘Taxes therefore shall be levied by the king after proper investigation; he should not destroy his own as well as other people’s roots by too much greed.’

Yājñavalkya (1.338-339). — ‘The king, who unlawfully adds to his treasury out of the kingdom, speedily perishes along with his relations, losing all his prosperity. The fire arising out of the heat produced by harassing the people, is extinguished only after having burnt the king’s prosperity, family and life.’

Kātyāyana (Vīramitrodaya-Rājanīti, p. 276). — ‘The king who unlawfully realises from the kingdom, taxes, fines, duties and shares of the land’s produce, is a sinner.’

VERSE 7.140

Section XI - Customs-Duties

तीक्ष्णश्चैव मृदुश्च स्यात् कार्यं वीक्ष्य महीपतिः ।
तीक्ष्णश्चैव मृदुश्चैव राज भवति सम्मतः ॥१४०॥

tīkṣṇaścaiva mṛduśca syāt kāryaṃ vīkṣya mahīpatiḥ |
tīkṣṇaścaiva mṛduścaiva rāja bhavati sammataḥ ||140||

The King shall be severe and mild, after having duly examined the work (of each man); it is only the severe-mild King who is highly respected. — (140)

Medhātithi’s commentary (manubhāṣya):

Severity and mildness shall be always practised. Such a King becomes ‘highly respected’ — honoured — of his people. — (140)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 134).

Comparative notes by various authors:

Yama (Vīramitrodaya-Rājanīti, p. 134). — ‘Impartial to all creatures, well-versed in what is lawful and what unlawful, he shall never do things alone by himself, — thus alone can he protect the earth.’

Śukranīti (4.1.130). — ‘The king should punish his own people, being mild internally, but harsh externally; and should be severe in punishment upon those who are by nature wicked.’

Śukranīti (4.1.191). — ‘The king should be merciful and inflict punishment with care.’

VERSE 7.141

Section XI - Customs-Duties

अमात्यमुख्यं धर्मज्ञं प्राज्ञं दान्तं कुलोद्गतम् ।
स्थापयेदासने तस्मिन् खिन्नः कार्यैक्षणे नृणाम् ॥१४१॥

amātyamukhyaṃ dharmajñaṃ prājñaṃ dāntaṃ kulodgatam |
sthāpayedāsane tasmin khinnaḥ kāryaikṣaṇe nṛṇām ||141||

When tired with looking after the affairs of men, he shall place in that place his chief minister, who is conversant with the law, wise, self-controlled, and born of a noble family. — (141)

Medhātithi’s commentary (manubhāṣya):

When he is tired with looking after the affairs of his subjects, he shall depute to that work of ‘looking after affairs’ a minister who is endowed with the knowledge of law and other qualifications, and is fit for bearing all responsibilities. — (141)

Explanatory notes by Ganganath Jha:

Buhler attributes the reading ‘Śāntam’, for ‘prājñam’, to Medhātithi; but there is nothing in Bhāṣya itself to justify this conclusion.

Comparative notes by various authors:

Viṣṇu (3.73). — ‘He shall entrust a Brāhmaṇa with judicial business.’

Yājñavalkya (2.3). — ‘If, under pressure of business, the king is unable to look after cases, he shall appoint a Brāhmaṇa versed in all duties, along with the members of the Court.’

Vṛddha-Bṛhaspati (Aparārka, p. 602). — ‘The king or the Brāhmaṇa Judge shall look after the cases.’

VERSE 7.142

Section XI - Customs-Duties

एवं सर्वं विधायैदमितिकर्तव्यमात्मनः ।
युक्तश्चैवाप्रमत्तश्च परिरक्षेदिमाः प्रजाः ॥१४२॥

evaṃ sarvaṃ vidhāyaidamitikartavyamātmanaḥ |
yuktaścaivāpramattaśca parirakṣedimāḥ prajāḥ ||142||

Having thus arranged all his business, he shall protect his people, ever intent and watchful. — (142)

Medhātithi’s commentary (manubhāṣya):

‘Thus’ — refers to the appointing of assistants and all the rest that has been described above.

‘Arranged’ — accomplished.

‘Business’ — all that is useful is called ‘business’.

‘Intent’ — engrossed; hence ‘watchful’ or ‘watchfulness’ may stand for infallibility of intellect. In this way shall he protect his people. — (142)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 414).

Comparative notes by various authors:

Gautama (10.7.8). — ‘To protect all created beings is the additional duty of the king; — and to inflict lawful punishments.’

Baudhāyana (1.18.1). — ‘The king shall protect his subjects, receiving as his pay a sixth part of their incomes.’

Āpastamba (2.10.6). — ‘The lawful occupations of a Kṣatriya are the same (as the Brāhmaṇa’s), — with the exception of teaching, officiating as priests and accepting gifts. But governing and fighting should he added to them.’

Vaśiṣṭha (19.1). — ‘The particular duty of the king is to protect all beings; by fulfilling it he obtains success in this world and in the next.’

Viṣṇu (3.2). — ‘The duties of the king are — to protect his people, etc., etc.’

Yājñavalkya (1.334). — ‘He shall protect the people harassed by back-biters, thieves, wicked men and criminals and by Kāyasthas.’

Rāmāyaṇa (Parāśaramādhava, p. 415). — ‘The Kṣatriya, who governs the world in accordance with law, obtains power and fame in the world and also a happy state after death.’

Arthaśāstra (p. 94). — ‘During the first eighth part of the day he shall listen to reports relating to defence and income and expenditure; during the second part he shall look into the suits of the citizens and villages; during the third part he shall take his hath and food, and also carry on Vedic Studies; during the fourth part he shall receive monies and appoint officers; during the fifth part he shall hold counsel with the cabinet of ministers regarding the despatches to be sent, and hear reports from spies; during the sixth part he shall either hold council or amuse himself as he likes; during the seventh part, he shall inspect elephants, horses, chariots and arms; during the eighth part, accompanied by the commander-in-chief, he shall discuss military operations. — During the first part of the night, he shall see his confidential officers; during the second part, he shall bathe and take food and also carry on Vedic Studies; during the third part, he shall he down to the accompaniment of music and sleep during the fourth and fifth parts; during the sixth part, he shall rise to the accompaniment of music, and ponder over the scriptures and the processes of business; during the seventh part, he shall hold council and despatch spies; during the eighth part, accompanied by the domestic priest, the sacrificing priests and the Ācārya, he shall receive benedictions, see the physician, the cook and the astrologer, and go out after having circumambulated the cow with the calf and the bull.’

Arthaśāstra (p. 103). — ‘On rising from the bed, he shall he attended by women-archers; in the second apartment by eunuchs armoured and turbaned; in the third, by hump-hacks dwarfs and foresters, and in the fourth, by ministers, relatives and porters with spears.’

VERSE 7.143

Section XI - Customs-Duties

विक्रोशन्त्यो यस्य राष्ट्राद् ह्रियन्ते दस्युभिः प्रजाः ।
सम्पश्यतः सभृत्यस्य मृतः स न तु जीवति ॥१४३॥

vikrośantyo yasya rāṣṭrād hriyante dasyubhiḥ prajāḥ |
sampaśyataḥ sabhṛtyasya mṛtaḥ sa na tu jīvati ||143||

He, from whose territories people are carried off, screaming, by robbers, while he himself, along with his servants is looking on, is dead, not alive. — (143)

Medhātithi’s commentary (manubhāṣya):

This text describes the evil arising from neglecting the watchfulness laid down in the preceding verse.

If the king is not awake to the necessity of establishing outposts, then his subjects are carried off by robbers, who are ever on the look out for such loopholes; and what can the King do for the subjects? Such a King would be as good as dead. His very living is death itself. For this reason the King should be ever watchful.

‘Screaming’ — crying — ‘are carried away’; — ‘while, along with his servants the King is looking on.’ The evil is bound, under the circumstances, to be simply looked upon helplessly; the King’s servants can only look on, they cannot chase the robbers and free the people from their clutches; all these are as good as dead.

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 294), which explains ‘hriyante’ as ‘are robbed’; and adds that the Genitive in ‘sampaśyataḥ’ denotes disregard.

Comparative notes by various authors:

Mahābhārata (13.61.31). — ‘A king in whose kingdom women are taken away by force, while their husbands and sons are crying for help, is really dead; he is not alive.’

Āpastamba (Vivādaratnākara, p. 294). — ‘That king is said to he the ordainer of security in whose kingdom there is no fear of thieves, either in villages or in forests.’

Hārīta (Do.). — ‘If wicked robbers prosper in the kingdom of a king, the sin being very much enhanced cuts off the very roots of that king.’

VERSE 7.144

Section XI - Customs-Duties

क्षत्रियस्य परो धर्मः प्रजानामेव पालनम् ।
निर्दिष्टफलभोक्ता हि राजा धर्मेण युज्यते ॥१४४॥

kṣatriyasya paro dharmaḥ prajānāmeva pālanam |
nirdiṣṭaphalabhoktā hi rājā dharmeṇa yujyate ||144||

The protection of the people is the Kṣatriya’s highest duty; the King, who enjoys the fruits mentioned, becomes endowed with merit. — (144)

Medhātithi’s commentary (manubhāṣya):

The King who enjoys the fruit as it comes to him, ‘becomes endowed with merit’. Otherwise, if he did the protection of only those who helped him, he would incur sin. — (144)

Comparative notes by various authors:

See the Texts under 112.

VERSE 7.145 [Daily Routine of Work]

Section XII - Daily Routine of Work

उत्थाय पश्चिमे यामे कृतशौचः समाहितः ।
हुताग्निर्ब्राह्मणांश्चार्च्य प्रविशेत् स शुभां सभाम् ॥१४५॥

utthāya paścime yāme kṛtaśaucaḥ samāhitaḥ |
hutāgnirbrāhmaṇāṃścārcya praviśet sa śubhāṃ sabhām ||145||

Having risen during the last watch of the night and performed his ablutions, with collected mind, having poured libations into the Fire, and honoured the Brāhmaṇas, he shall enter the auspicious Hall of Audience. — (145)

Medhātithi’s commentary (manubhāṣya):

The ‘last watch’ stands for the ‘Brāhma-muhūrta’, the ‘time sacred to Brahman’; that it is so is indicated by the terms ‘having performed his ablutions’, and ‘with collected mind’.

‘Having poured the libations into Fire’; — the performance of this act of Homa-offering is not to be done during the ‘Brahma-muhūrta’; ince at that time four muhūrtas (3 hours, 12 minutes) of the night would be still left, while the Homa-offering has been laid down as to be done when the night has dawned. So what all this means is simply — ‘having accomplished all that is to be done at dawn’.

‘Having honoured’ worshipped — ‘the Brāhmaṇas’ — ‘he shall enter the auspicious Hall of Audience’ — equipped with auspicious marks. — (145)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 409); — in Vīramitrodaya (Rājanīti, p. 155); — in Nṛsiṃhaprasāda (Saṃskāra, p. 740); — and in Smṛticandrikā (Vyavahāra, p. 43).

Comparative notes by various authors:

Smṛtyantara (Vīramitrodaya-Rājanīti, p. 155). — ‘Rising during the last quarter of the night, he shall cleanse his teeth; then entering the bath-room, he shall bathe with purified water; thereupon having offered water to the Sun-god with collected mind, he shall adorn his body, and having looked at his face with a mantra, he shall give to the Brāhmaṇa a pot of clarified butter along with gold.’

Brahmapurāṇa (Vīramitrodaya-Rājanīti, p. 158). — ‘Everyday on rising the king shall honour the gods and Brāhmaṇas; ho shall then worship the Fire.’

Yājñavalkya (1.331). — ‘Being welcomed with the blessings of sacrificial and domestic priests and the teacher, he shall see the astrologers and physicians and then give away cows, gold and land.’

VERSE 7.146

Section XII - Daily Routine of Work

तत्र स्थितः प्रजाः सर्वाः प्रतिनन्द्य विसर्जयेत् ।
विसृज्य च प्रजाः सर्वा मन्त्रयेत् सह मन्त्रिभिः ॥१४६॥

tatra sthitaḥ prajāḥ sarvāḥ pratinandya visarjayet |
visṛjya ca prajāḥ sarvā mantrayet saha mantribhiḥ ||146||

Staying there, he shall welcome all his subjects and then send them away. Having sent off all the people, he shall take counsel with his minister. — (146)

Medhātithi’s commentary (manubhāṣya):

‘There’ — in that hall — ‘staying’, — ‘he shall welcome’ — gratify with proper forms of address, looks, marks of respect and salutation — ‘the subjects’ — who happen to come to see him, — ‘and then send them away’, — permit them to go as they had come.

Then, often the people have been sent off, ‘he shall take counsel with his ministers’, — discussing what should be done in connection with matters relating to his own kingdom and that of other Kings. The five requisites of ‘Counsel’ are now described.

Those requisites of ‘counsel’ are as follows: — The means of undertaking a project, (2) the supply of men and material, (3) due apportionment of place and time, (4) remedy for miscarriage, and (5) success of the project.

What the verse means is that the King shall not trespass upon the time for listening to the prayers of the people. It is possible that the sitting of the council may be prolonged; and of this he shall not apeak to the men; he shall keep his counsel secret. — (146)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 410); — in Vīramitroday (Rājanīti, p. 159), which explains ‘tatra’ as ‘in the Court’; — and in Smṛticandrikā (Vyavahāra, p. 61).

Comparative notes by various authors:

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 158). — ‘Then, being announced by the gate-keeper, he shall see the Brāhmaṇa, councillors and ministers and the people seated in the court. Then he shall listen to the histories for a little while and then look into the suits of the suitors.’

Bṛhaspati (Vīramitrodaya-Rājanīti, p. 158). — ‘In the forenoon, seated in the Court, he shall see the aged men, the ministers and his dependants and also the gods; thereafter he shall listen to the law-scriptures.’

VERSE 7.147

Section XII - Daily Routine of Work

गिरिपृष्ठं समारुह्य प्रासादं वा रहोगतः ।
अरण्ये निःशलाके वा मन्त्रयेदविभावितः ॥१४७॥

giripṛṣṭhaṃ samāruhya prāsādaṃ vā rahogataḥ |
araṇye niḥśalāke vā mantrayedavibhāvitaḥ ||147||

Having ascended the top of a hill, or a house, and retiring into solitude, — or in a desolate forst he shall hold counsel, unobserved. — (147)

Medhātithi’s commentary (manubhāṣya):

This lays down the place where the council is to be held. ‘Retiring into solitude’ — seated in a place where there are no men.

‘Unobserved’; — he shall arrange it so that men may not be able to infer that such and such a thing is going on there.

‘Desolate’, ‘niśśalākam’, — ‘śalakā’ is tall grass hence the epithet means a place where even grass does not grow, and hence there is no possibility of any person going there. — (147)

Explanatory notes by Ganganath Jha:

‘Niḥśalāke’ — ‘Free from grass or such other places of concealment.’ (Medhātithi, Govindarāja and Nandana); — ‘solitary’ (Kullūka, Nārāyaṇa and Rāghavānanda).

This verse is quoted in Parāśaramādhava (Ācāra, p. 410); — in Vīramitrodaya (Rājanīti, p. 159) as laying down the place for holding the Council; it explains ‘Niḥśalāke’ as ‘solitary place;’ — in Nṛsiṃhaprasāda (Saṃskāra, p. 72b); — and in Rājanītiratnākara (p. 22a).

Comparative notes by various authors:

(verses 7.147-148)

Yājñavalkya (1.313). — ‘Kingship is based upon counsel; hence counsel should be always so guarded as people may not know of it till it has borne fruit.’

Agnipurāṇa (Vīramitrodaya-Rājanīti, p. 308). — ‘The king shall keep his counsel well-guarded; since from unguarded counsel follow troubles; secret counsel is divulged by women and dishonoured persons.’

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 309). — ‘The king should always keep his counsel hidden; if he cannot keep it hidden he shall surely fall into trouble. That king alone has the whole earth under his power, whose acts are known only when they have been completed, and never when they have only been begun. Kingship is based upon counsel; hence counsel should be always kept well-guarded by kings.’

Arthaśāstra (p. 71). — ‘The place for bolding counsel should be hidden, from where no sound can escape and which shall not be visible even to birds. None should enter it unless permitted by the king.

Arthaśāstra (p. 73). — ‘The followers of Parāśara have held that the best way of obtaining advice and yet keeping the project secret is to place before the ministers not the actual project, but a hypothetical case somewhat similar to it. — This is denied by Piśuna on the ground that if questioned in regard to irrelevant issues, the councillors would offer opinions without due consideration and to blab about it; therefore the king shall hold counsel with only those councillors who may be known as experts in the matter under consideration. — This also is not right, says Kauṭilya; as in this case the number of councillors will have to be endless; the king shall therefore hold counsel only with three or four councillors. If only one were consulted he would talk without any restraint, and the right conclusion would not be arrived at; — if two only were consulted, there would be chances of collusion between them and the king might he placed in a difficult situation. These dangers would he avoided by consulting three or four men.’

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