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Kāmandaka (11.72). — ‘The king should hold counsel in a place on the roof of his palace, — or in a forest, where there are no pillars, no windows and no nook or corner. He should also see that he is not watched by any one.’

VERSE 7.148

Section XII - Daily Routine of Work

यस्य मन्त्रं न जानन्ति समागम्य पृथग्जनाः ।
स कृत्स्नां पृथिवीं भुङ्क्ते कोशहीनोऽपि पार्थिवः ॥१४८॥

yasya mantraṃ na jānanti samāgamya pṛthagjanāḥ |
sa kṛtsnāṃ pṛthivīṃ bhuṅkte kośahīno'pi pārthivaḥ ||148||

That King, whose secret plans other people, coming together, do not know, enjoys the whole earth, even though he be poor in treasure. — (148)

Medhātithi’s commentary (manubhāṣya):

This verse is meant to lay down that secret plans shall not be disclosed.

‘Other men’ — those who are not councillors, outside the pale of those who are in the King’s secret. — (148)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 308); — and in Rājanītiratnākara (p. 22b).

Comparative notes by various authors:

(verses 7.147-148)

See Comparative notes for Verse 7.148.

VERSE 7.149

Section XII - Daily Routine of Work

जडमूकान्धबधिरांस्तैर्यग्योनान् वयोऽतिगान् ।
स्त्रीम्लेच्छव्याधितव्यङ्गान् मन्त्रकालेऽपसारयेत् ॥१४९॥

jaḍamūkāndhabadhirāṃstairyagyonān vayo'tigān |
strīmleccavyādhitavyaṅgān mantrakāle'pasārayet ||149||

At the time of taking counsel, he shall send away the idiot, the dumb and the deaf, animals, very aged persons, women, foreigners, the sick and the maimed. — (149)

Medhātithi’s commentary (manubhāṣya):

When he is holding counsel, the King shall remove every kind of living being from the place; he shall send them all away from there, for fear of his secrets leaking out.

Among animals also, parrots and such others often disclose secrets; cows and horses also, under the influence of some magical art, have been heard to have their shape transformed and thereby made carriers of good and bad news; and we hear of such Kingly arts as those of making animals to disappear and so forth.

The ‘idiot’ and the rest being already included under the ‘maimed’, the separate mention of all these is analogous to the expression ‘go-balīvarda’ (where even though the balīvarda, ox, is included under the ‘go’, yet it is mentioned separately; and the ‘maimed’ have been mentioned separately with a view to preclude the notion being entertained that ‘the maimed person, being without bands and feet, cannot go out, he must stay locked up on, so that how could he divulge our secret?’

Or, the verse may mean that the persons specified shall not be made councillors, on account of the possibility of their intellect being defective, — and hence they should not be confided in either; so that it becomes necessary that they shall be sent away. — (149)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 309), which adds the following notes: — ‘Jaḍa’ is ‘one who is devoid of intelligence, idiot,’ — ‘tairyagyonāḥ’, — ‘parrots, starlings and the like,’ — ‘vayotigāhi,’ ‘very old persons,’ — ‘Mleccha’, stands for ‘persons whose language is not intelligible’; — for ‘Mleccho’, another reading is ‘klībo.’

It is quoted in Rājanītiratnākara (p. 22b).

Comparative notes by various authors:

Agnipurāṇa (Vīramitrodaya-Rājanīti, p. 308). — ‘Secret counsel is divulged by women and dishonoured persons.’

Mahābhārata (Do., p. 310). — ‘The following are the ways by which secret counsel becomes divulged, — hence one who is desirous of continued prosperity should guard against these — intoxication, sleep, ill-treatment, appearance, trust in wicked councillors and inept ambassador.’

Viṣṇudharmottara (Do.) — ‘The king shall never hold counsel with illiterate or untrustworthy or unrighteous persons.’

VERSE 7.150

Section XII - Daily Routine of Work

भिन्दन्त्यवमता मन्त्रं तैर्यग्योनास्तथैव च ।
स्त्रियश्चैव विशेषेण तस्मात् तत्रादृतो भवेत् ॥१५०॥

bhindantyavamatā mantraṃ tairyagyonāstathaiva ca |
striyaścaiva viśeṣeṇa tasmāt tatrādṛto bhavet ||150||

Persons who have been disgraced, animals, and particularly women betray secret plans; hence he shall be careful with regard to them. — (150)

Medhātithi’s commentary (manubhāṣya):

‘Disgraced’, — fallen from honour. Such despicable persons, as also other paltry men, even when not disgraced, might hear something, and might be able to utter a few syllables; and this would lead to the disclosure of the secret; as, from the slightest hints, clever men are capable of drawing important inferences. — (150)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 309), which explains ‘Ādṛta’ as ‘suspicious.’

Comparative notes by various authors:

Agnipurāṇa. — (See under 149.)

VERSE 7.151

Section XII - Daily Routine of Work

मध्यन्दिनेऽर्धरात्रे वा विश्रान्तो विगतक्लमः ।
चिन्तयेद् धर्मकामार्थान् सार्धं तैरेक एव वा ॥१५१॥

madhyandine'rdharātre vā viśrānto vigataklamaḥ |
cintayed dharmakāmārthān sārdhaṃ taireka eva vā ||151||

At mid-day or at mid-night, free from fatigue and dulness, he shall deliberate on matters relating to morality, pleasure and wealth, either with them, or alone by himself; — (151)

Medhātithi’s commentary (manubhāṣya):

He shall ponder over conflicts among the demands of morality, pleasure and wealth. If any one of them were to supervene, success would follow if all the others also were to rise in proportion. — (151)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 410); — and in Vīramitrodaya (Rājanīti, p. 159) as laying down the time for holding the Council; — and again on p. 317).

Comparative notes by various authors:

Arthaśāstra (p. 39). — ‘He shall have recourse to only such pleasure as is in consonance with spiritual and material welfare; he shall not deprive himself of pleasure entirely; or he may devote equal attention to all the three; as over-addiction to any one of them ruins the other, etc. Material Welfare is the most important, says Kauṭilya; Spiritual Welfare and Pleasure are dependent upon that.’

VERSE 7.152

Section XII - Daily Routine of Work

परस्परविरुद्धानां तेषां च समुपार्जनम् ।
कन्यानां सम्प्रदानं च कुमाराणां च रक्षणम् ॥१५२॥

parasparaviruddhānāṃ teṣāṃ ca samupārjanam |
kanyānāṃ sampradānaṃ ca kumārāṇāṃ ca rakṣaṇam ||152||

 — also on the attainment of these, mutually irreconcilable as they are, on the giving away of daughters and on the guardianship of sons; — (152)

Medhātithi’s commentary (manubhāṣya):

‘The attainment’, — bringing together — ‘of these, mutually irreconcilable’ — i.e., of morality, pleasure and wealth, — or of the ministers; — ‘the giving away of daughters’; — all this should be deliberated upon, in connection with the success of his business; also the ‘guardianship of his sons’, the princes.

The princes should be made to accept morality and wealth, by the king saying such words be ‘I am your own’. When they come by money for the first time, they spend it just as they happen to be advised, and they generally waste it; and evil-minded men take from them whatever they ask for; — if they happen to associate with wicked men, they imbibe their character; and being thus poisoned with evil tendencies, they cannot be kept away from vices; for, as has been said — ‘it is impossible for the colour of saffron to be put upon a cloth already tinged with blue’. For this reason the princes have to be constantly instructed. Among them again, those that are possessed of better qualities should receive advancement; the others receiving comparatively little for their share. The eldest of them, who is highly qualified and free from jealousies, should be installed as heir-apparent. In this manner the king shall always take care to guard the princes. — (152)

Explanatory notes by Ganganath Jha:

The second half of this verse is quoted in Parāśaramādhava (Ācāra, p. 410); — the entire verse in Vīramitrodaya (Rājanīti, p. 159), — and again on p. 317, where the following notes are added — ‘Teṣām,’ stands for ‘Dharma’ — Artha — Kāma’, among whom, in most cases, there is conflict; — ‘samupārjanam,’ means ‘attainment, in the proper manner, i.e., the attainment of one or the other out of the three, without detriment to the other two factors.’

VERSE 7.153

Section XII - Daily Routine of Work

दूतसम्प्रेषणं चैव कार्यशेषं तथैव च ।
अन्तःपुरप्रचारं च प्रणिधीनां च चेष्टितम् ॥१५३॥

dūtasampreṣaṇaṃ caiva kāryaśeṣaṃ tathaiva ca |
antaḥpurapracāraṃ ca praṇidhīnāṃ ca ceṣṭitam ||153||

 — or the sending of ambassadors, the remaining details of undertakings, on the affairs of the harem, and on the work of spies; — (153)

Medhātithi’s commentary (manubhāṣya):

He shall deliberate upon the sending of ambassadors to the king with whom he intends to enter into alliance, or on whom he is going to declare war.

He shell also deliberate upon the ‘remaining details’ of such undertakings as have been already taken in hand, — with a view to complete them.

Protected by a trusted body-guard, he shall enter the harem situated in another apartment of his palace; and there he shall visit the senior and absolutely pure and trusted queen, and not one who is not pure and free from suspicions. For one Bhadrasena, the king’s brother, hidden in one of the rooms and under the bed of his mother, once killed the king; — a queen struck the king of Avanti on his abdomen with her anklet besmeared with poison, through her association with another man; another queen struck the King Viduratha of Sauvīra with a weapon hidden in her hair. So all these secret places the king shall examine with care; and he shall prohibit the association of the maids of his harem with strangers with shaved head or with matted locks, or with maid-servants from outside.

He shall deliberate also upon the work — the transactions — of his spies, who may have gone to work as beggars with bowls and under other disguises. — (153)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 410); — and in Vīramitrodaya (Rājanīti, p. 159); — again on p. 317, where ‘praṇidhi’ is explained as ‘spy.’

Comparative notes by various authors:

Kāmandaka (12.25). — (See under 122.)

VERSE 7.154

Section XII - Daily Routine of Work

कृत्स्नं चाष्टविधं कर्म पञ्चवर्गं च तत्त्वतः ।
अनुरागापरागौ च प्रचारं मण्डलस्य च ॥१५४॥

kṛtsnaṃ cāṣṭavidhaṃ karma pañcavargaṃ ca tattvataḥ |
anurāgāparāgau ca pracāraṃ maṇḍalasya ca ||154||

 — also upon the entire ‘eight-fold business,’ and on the ‘five-fold group’ in its real character, on affection and disaffection, and on the conduct of his ‘circle’. — (154)

Medhātithi’s commentary (manubhāṣya):

‘Eight-fold business’. — Either (A) —

undertaking of what has not been done,

the doing of what, has not been done,

the refining of what has been done,

the acquiring of the fruits of the act,

conciliating,

alienating,

giving

and employing force;

or (B) —

Trade,

building of embankments and bridges,

fortification,

repairing of fortifications,

elephant-catching,

mine-digging,

colonising uninhabited places

and clearing of forests.

Others quote the following two verses of Śukra, in explanation of what constitutes the ‘eight-fold business’ — “

Acquiring,

(and) spending,

dismissing,

(and) forbidding,

propounding of the right course of conduct,

investigating cases,

inflicting punishments,

and imposing purificatory penances;

 — the king, ever intent upon these, is said to carry on his ‘eight-fold business’; he who duly performs this eight-fold business is honoured by his enemies and goes to heaven.

In this quotation —

‘acquiring’ means the receiving of revenues;

‘expenditure’ stands for gifts to servants;

‘dismissing’ for getting rid of wicked servants;

‘forbidding’ for the checking of the improper activities of his officers;

‘propounding of the right course of conduct’ for the checking of improper conduct;

‘investigation of cases’ for the settling of doubts arising in regard to the duties of the several castes and orders;

‘inflicting of punishment,’ for what is done in the case of disputes among his subjects;

and ‘purificatory penances’ for those that have to be done in connection with mistakes due to want of care.

All this constitutes the ‘eight-fold business

‘Five-fold group’. — This stands for the five kinds of spies, disguised as —

a scholar,

a fallen ascetic,

a householder in distress,

a merchant in trouble,

and a hermit.

The term ‘scholar’ here stands for forward students advertising themselves as knowing the highest law; the spy who goes about thus disguised should be honoured by the minister with presents and marks of honour, and addressed thus — ‘Putting your trust upon the king and on myself, you should report whatever wrong you happen to discover.’

(2) The ‘fallen ascetic’ is one who has fallen off from the state of the true Renunciate; he is one who is endowed with intelligence and purity; and he should take up service as a body-servant in a place where there is plenty of gold and where there is every possibility of vast gifts of food-grains being made; he shall also carry the fruits of agriculture to all wandering mendicants, enough to supply them with food, clothing and home; among these those that might be seeking a livelihood, these he should alienate; and in this manner the work of his employer, the king, should be done. Such a spy shall present himself at the time of the distribution of fooding and wages; and all wandering mendicants would, in this fashion, become alienated from their duties.

(3) ‘The householder in distress’, — is the agriculturist reduced to poverty, who is clever and pure. He should do the work of cultivation on a piece of land, such as described above.

(4) The ‘merchant in trouble’ is the trader, clever and pure, but reduced to poverty; he should do the work of trading, in a place, such as described above.

(5) The disguised ‘ascetic’ is one who is either completely shaven or wears matted locks, and goes about seeking a living. He should take up lodgings dose by the city, accompanied by a large number of clean-shaven disciples, openly living upon a handful of herbs or barley-corn, taken at the interval of thirty days, but secretly eating to his heart’s content; his disciples, also disguised as ascetics, shall proclaim to the people that he is possessed of great occult powers, and thereby obtain presents of money; and under his influence the king’s confidential ministers would disclose to him projected burnings, danger from thieves, the projected killing of wicked persons or news from foreign countries, — saying ‘this will happen either to-day or tomorrow’, ‘the king is going to do this and that’, and so forth.

Under the other king there would be certain persons studying the science of genealogy, the Saṅgavidyā (?), the science of putting to sleep (Jambhakavidya?), the processes of magic, the duties of the several orders, the science of omens; and all such persons the king shall get over to his own kingdom through the above-mentioned five kinds of spies. Among the ministers, priests, army commanders, princes, wardens, inner guards and others belonging to the other king, — he shall, under the disguise of ordinary citizens, introduce his own trusted ministers, who are experts in tricks, disguises, arts and languages; similarly he shall also depute the humpbacked, the dwarf, the forester, the dumb, the idiot, the deaf, the blind, the actor, the dancer, the singer and others, as also women capable of entering the harem; along the forests foresters should be appointed, and in villages villagers, all ostensibly engaged in their own business and wholly immersed in these; and all these shall be in constant communication with persons of their own kind. Similarly with persons capable of moving in water, who should go about secretly, and hold secret commissions.

Having appointed this ‘five-fold group’, he shall, through these, learn all about ‘affection and disaffection’ among the people of the other king, as also among his own priests and ministers.

He shall also ponder over the ‘conduct of his circle’, — i.e., the tendency to peace and war of his provincial governors. — (154)

Explanatory notes by Ganganath Jha:

‘Aṣṭavidham karma’ — Medhātithi offers three explanations: — (A) — (1) Conciliation, (2) Division, (3) Force, (4) Presents, (5) Attempting the undone, (6) Completing what is done, (7) Bettering what is completed, (8) Consolidating the fruits of the operation; — (B) (1) Trading routes, (2) Bridgemaking, (3) Fortification, (4) Strengthening of forts, (5) Elephant-catching, (6) Mining, (7) Settling unpopulated tracts, and (8) Clearing forests; — (C) — (1) Revenue-collection, (2) Expenditure, (3) Dismissing undesirable servants, (4) Prohibiting of wrong, (5) Deciding difficult points, (6) Inspection of judicial affairs, (7) Inflicting of punishments, (8) prescribing purificatory penances. — Of these (B) is adopted by Nandana, and (C) by Govindarājā, Kullūka, Nārāyaṇa and Rāghavānanda.

This verse is quoted in Parāśaramādhava (Ācāra, p. 411), which explains that the ‘eightfold business’ has been described by Uśanas, and it quotes the verses cited by Medhātithi, to which it adds the note that ‘śuddhi’ is ‘expiatory penance.’ It proceeds to explain pañcavarga as standing for (1) kāpālika, beggar (2) dāmbhika, the hypocrite, (3) gṛhapati, the householder (4) vaidehaka, and (5) the disguised hermit; it goes on to point out that it may stand for — (1) The commencement of an operation, (2) the supply of men, (3) supply of material, (4) precautionary measures and (5) success.

It is quoted in Vīramitrodaya (Kājanīti, p. 159), where also the verses of Uśanas are quoted, to which the following explanatory notes are added: — ‘Ādānam’ — i.e., of taxes and other dues, — ‘visarga’, ‘making gifts of wealth,’ — ‘praiṣa’ is the activity of the Minister and others relating to temporal and spiritual matters, — ‘niṣedhaḥ’, prohibiting of inimical acts, — ‘anuvacana’, ‘the king’s orders regarding doubtful points’ — and ‘śuddhi’ is ‘expiatory penance.’ — it explains ‘pañcavarga’ as consisting of — (1) allies, (2) means of success, (3) apportionment of time and place, (4) prevention of trouble and (5) success.

It is quoted again in the same work, on page 317, where also the same verses from Uśanas are quoted, but with a fuller explanatory note: — ‘Ādānam’ is ‘collection of revenue and other dues’, — ‘visarga’ is ‘the giving away of prizes and other presents’, — ‘preṣa’ is the deputing of servants (v.l. praiṣa) and others, — ‘arthavacana’ is ‘taking of measures for amassing wealth’, — some works read, for ‘arthavacanam’, ‘anuvacanam’, which means ‘the king’s orders on doubtful points’, — ‘śuddhi’ regarding Punishments, consists in their being inflicted in accordance with law; and that regarding the ‘Self’ consists in expiatory penances. — Next it quotes Medhātithi’s first explanation (A) of the ‘eightfold business and then proceeds to explain ‘pañcavarga’ (of the text) as meaning the ‘group consisting of five spies’, as follows: — (1) Those trustworthy persons who are experts in geography, arts, languages and so forth, (2) those disguised as dwarfs, foresters, dumb and deaf, insane or blind, (3) dancers, musicians, and singers, (4) Ascetics and so forth. It then quotes the other explanation of ‘pañcavarga’ as consisting of allies and the rest (see above). ‘Aparāgaḥ’ (of the text) means ‘disaffection’; the sense being that the king should make it his business to learn everything regarding the affection and disaffection that there may be among Ministers, Priests, the Commander-in-Chief, the Heir Apparent, the Porter and others.

Comparative notes by various authors:

Pracetas (Vīramitrodaya-Rājanīti, p. 159). — ‘Acquiring, spending, directing, forbidding, proclaiming, investigating suits, punishing and expiating, — are the eight functions of the king; by fulfilling these eight functions the king goes to Heaven and is honoured by Indra. — Assistants, means of accomplishment, division of place, division of time, and remedy for troubles, — these are the five elements of success.’

Uśanas (Parāśaramādhava, p. 411). — (Same as above.)

Arthaśāstra (p. 75). — ‘The five subjects for consultation are — (1) the means of commencing operations, (2) the supply of requisite men and material, (3) adjustment of time and place, (4) the remedy of troubles, and (5) success.’

VERSE 7.155

Section XII - Daily Routine of Work

मध्यमस्य प्रचारं च विजिगीषोश्च चेष्टितम् ।
उदासीनप्रचारं च शत्रोश्चैव प्रयत्नतः ॥१५५॥

madhyamasya pracāraṃ ca vijigīṣośca ceṣṭitam |
udāsīnapracāraṃ ca śatroścaiva prayatnataḥ ||155||

 — on the conduct of the ‘intermediary’ oh the doings of the king bent upon conquest, on the action of the neutral king, as also that of his enemy, with special care. — (155)

Medhātithi’s commentary (manubhāṣya):

Of the said ‘circle’ the following are the four principal components — (1) the King bent upon conquest, (2) the Enemy, (3) the Intermediary and (4) the Neutral. Of these the King, who has people on his side and who has made up his mind to conquer a certain part of the world, is called ‘bent upon conquest,’ by reason of his being endowed with courage and strength. — the ‘Enemy’ is of three kinds — (a) born, (b) natural and (c) acquired. — The ‘Intermediary’ is the king whose territory is co-terminous with that of the king in question. — The ‘Neutral’ is one who is capable of defeating each of the two — ‘one who is bent upon conquest’ and his ‘enemy’ — singly, but not con jointly; and also each of the three — ‘he who is bent upon conquest,’ the ‘enemy’ and the ‘intermediary’ — singly, but not conjointly. — (I55)

Explanatory notes by Ganganath Jha:

Cf. Kāmandakīya Nītisāra, 8.14, 18.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 320), which adds the following notes: — In the ‘circle’ of kings, there are four kinds of kings — (1) The king seeking conquest (2) the three kinds of enemy — the natural enemy, the artificial enemy and the neighbouring state, (3) the middle state, which is capable of defeating either of the two parties to a conflict, taken singly (4) the neutral, who is capable of smashing any one of the above three.

This verse is quoted in Rājanītiratnākara (p. 36a).

Comparative notes by various authors:

(verses 7.155-159)

Śukranīti (1.121). The kingdom is an organism of seven limbs — the King, the Minister, the Ally, the Treasure, the Kingdom, the Fort and the Army.’

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