with the Commentary of Medhatithi 190 страница

↑

⇐ ПредыдущаяСтр 196 из 350Следующая ⇒

Do. (2.141-113). — ‘The Priest, the Viceroy, the Premier, the Commander, the Councillor, the Judge, the Scholar, the Finance Minister and the ordinary Minister and the Spy, these are the ten limbs of the King.’

Viṣṇu (3.38). — ‘Towards his neighbour and natural enemy, his ally, a neutral power, and a power situated in between his natural enemy and an oppressive power, — let him adopt alternately, as the occasion and the time require, the four modes of obtaining success — Conciliation, Division, Presents and Force.’

Yājñavalkya (1.344). — ‘The enemy, the ally, the neutral power, and those coming in between these, — all these he shall deal with through conciliation and other methods. These methods are Conciliation, Presents, Division and Force.’

Viṣṇudharmottara — (Vīramitrodaya-Rājanīti, p. 319). — ‘The king shall he careful with regard to the seven-limbed kingdom; the seven limbs being Conciliation, Presents, Fortification, Treasury, Fines, Ally and People.’ — He shall banish all persons obstructing these seven, and he shall (quickly destroy all his enemies.’

Mahābhārata (Do., p. 322). — ‘The king himself seeking glory, has to d«al with the following — Enemy, Ally, Enemy’s Ally, Ally’s ally, Ally of the enemy’s ally; — these in front; then come the following in the rear — one attacking in the rear, one restraining this rear-attack, those helping the rear-attack, and those helping the restrainer.’

Arthaśāstra (Part II, p. 224). — ‘Master, Minister, People, Fort, Treasury, Force and Allies are the seven Constituent Factors.’

Arthaśāstra (p. 175). — ‘The Methods are Conciliation, Presents, Division and Force. Conciliation is five-fold — describing virtues, recalling mutual relationship, recalling mutual help, indicating future possibilities, self-surrender. — Describing of virtues consists in setting forth the nobility of birth, physical virtues, facts and so forth. — Recalling of relationship consists in pointing out the blood and other relationships; — Recalling of Mutual Help in reminding one of the occasions on which help was rendered; — Indicating of Future Possibilities, in pointing out that the acceptance of the proposal would bring benefits; — Self-surrender, in ottering all one’s resources — “whatever is mine is yours, you can make such use of it as you like.”

Śukranīti (4.1.51, et. seq.) — ‘Alliance, Presents, Division and Force, — these policies are to be applied separately to the Friend, Relatives, Family, Subjects and Enemies. “No one is such a friend as yourself” — this is called Alliance. — “ All my goods, even my life, are yours” — this is Present. — The narrative of one’s own merits or those of other friends to somebody is Division.- — “If you do such and such an act, I shall cease to be your friend” — this is Force............ The statesmanlike King shall employ these policies in such a wav that friends, neutrals and foes can never go beyond himself. — Sāma, Peace, is to be employed first, — then Presents, — then the playing off of enemies against one another. Force is to be employed only when actual danger threatens. Alliance and Presents are to be employed towards forceful enemies; Alliance and Division towards those superior in strength; Division and Force towards equals and pure Force is advisable only against an enemy who is powerless. — Towards friends, only Alliance and Presents are to be employed; — never Division or Force.’

Kāmandaka (1.16). — ‘King, Minister, Kingdom, Caste, Treasury, Army and Allies are known to form the seven constituents of government; good sense and unebbing energy are its primary stay.’

Do. (4.1-2). — ‘The King, Minister, Kingdom, Fort, Treasury, Army and Allies form the seven constituents of the state. They contribute to one-another’s weal, and the loss of even a single one of these renders the whole imperfect; he who wishes to keep the state perfect should study their nature.’

Do. (8.4, 5). — ‘Minister, Fort, Kingdom, Treasury and Army, — have been declared to be the five constituents of the central sovereign. — These five and the allied sovereigns, and in the seventh place, the central monarch himself, have been said by Bṛhaspati to compose what is known as the “seven-limbed state.”

Kāmandaka (8.16). — ‘Ari, Mitra, Arimitra, Mitrāmitra, and the Arimitrāmitra are the five sovereigns whose domains he consecutively in front of the king going out on a conquering expedition.’

Do. (8.18). — ‘The sovereign whose domain lies intervening between the dominions of the Ari and the conquering king is denominated the Madhyama. His attitude becomes friendly when the Ari and the conquering king are united, and it is hostile to them when these are disunited.’

Do. (8.25). — ‘The twelve cardinal sovereigns, together with their respective five Prakṛtis, constitute the Prakṛtimaṇḍala consisting of seventy-two factors.’

Do. (8.36). — ‘The six Prakṛtis, viz., Minister, Kingdom, Fort, Treasury, Army and Ally, — of each of the ten sovereigns taken together, compose what is designated the maṇḍala of sixty factors.’

Do. (8.70). — ‘The king should please his own Prakṛtis by conciliation, presents and bestowal of honour, and be should crush the Prakṛtis of his enemies by sowing dissension among them and by openly attacking them.’

Do. (14.1). — ‘The Prakṛtis, from Minister to Ally, are the constituents of the state. Of all the weaknesses of the state, the gravest is the weakness of the king himself.’

Do. (15.22). — ‘Internal disaffection should he allayed by such measures of policy as conciliation, presents and the rest; and external disaffection by the causing of dissension and disunion among the disaffected party. A wise King should allay disaffection in such a manner that the disaffected do not go over to the enemy. — The loss of men and munition is said to be destruction and the loss of money and food is said to be drain; the wise and prudent king should never have recourse to a policy leading to such destruction and drain.’

Do. (15.55). — ‘The king should wean over to his side, by means of conciliation, presents and the rest, the foresters, frontier tribes, and commanders of forts, whom he may come across en route. In difficult and intricate tracts these people become the guide and point out the way.’

Kāmandaka (17.3). — ‘Conciliation, presents, display of military power and dissension, these four, and also Deceit, Neglect and Conjuring, — these seven in all are the means of success against an enemy.’

Do. (I7.60-61). — ‘The king conversant with the virtues of conciliation, should employ it whenever he likes. At first he should employ the policy of Presents, and then Conciliation and Dissension. — The policy of Conciliation without the support of the policy of resents seldom brings success in an undertaking; it cannot produce the desired eiīeet, even when employed towards one’s own wife.’

VERSE 7.156

Section XII - Daily Routine of Work

एताः प्रकृतयो मूलं मण्डलस्य समासतः ।
अष्टौ चान्याः समाख्याता द्वादशैव तु ताः स्मृताः ॥१५६॥

etāḥ prakṛtayo mūlaṃ maṇḍalasya samāsataḥ |
aṣṭau cānyāḥ samākhyātā dvādaśaiva tu tāḥ smṛtāḥ ||156||

These four components are, in brief, the root of the circle; eight others also have been described; these being the twelve that have been spoken op. — (156)

Medhātithi’s commentary (manubhāṣya):

‘That have been spoken of’; — these have been described as the ‘root’ or basic components of the circle; and there are ‘eight others’ also, — i.e., each of these four have two belonging to each, in the shape of the ‘ally’ and the ‘enemy’. The four original components, together with these eight, constitute the ‘twelve’. — (156)

Explanatory notes by Ganganath Jha:

“The eight other constituents are, according to Kāmandakī 8.16-17, (a) in front beyond the foe’s territory — (1) a friend, (2) the foe’s friend, (3) the friend’s friend (4) the foe’s friends, friend; — (b) in the roar — (1) he who attacks in the rear, (2) he who restrains the latter, (3) and (4) the supporters of these two.” — Buhler.

The first half of this verse is quoted in Vīramitrodaya (Rājanīti, p. 320), where also the above eight are mentioned.

Comparative notes by various authors:

(verses 7.155-159)

See Comparative notes for Verse 7.155.

VERSE 7.157

Section XII - Daily Routine of Work

अमात्यराष्ट्रदुर्गार्थदण्डाख्याः पञ्च चापराः ।
प्रत्येकं कथिता ह्येताः सङ्क्षेपेण द्विसप्ततिः ॥१५७॥

amātyarāṣṭradurgārthadaṇḍākhyāḥ pañca cāparāḥ |
pratyekaṃ kathitā hyetāḥ saṅkṣepeṇa dvisaptatiḥ ||157||

There are five others, (1) the minister, (2) the kingdom, (3) the fortress, (4) the treasury and (5) the army — described in connection with each (of the above twelve); these then, briefly, being seventy-two. — (157)

Medhātithi’s commentary (manubhāṣya):

The ‘minister’ and the rest are five other components of the circle, pertaining to each of the twelve aforesaid components. The total thus comes to be six times twelve, i.e., seventy - two. — (157)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 323), which enumerates the 72 as consisting of the (1) conquering king, (2) his minister, (3) his kingdom, (4) his fortress, (5) his treasury, (6) his army; — and so with each of the other eleven states of the ‘Circle’; this twelve times six makes 72.

Comparative notes by various authors:

(verses 7.155-159)

See Comparative notes for Verse 7.155.

VERSE 7.158

Section XII - Daily Routine of Work

अनन्तरमरिं विद्यादरिसेविनमेव च ।
अरेरनन्तरं मित्रमुदासीनं तयोः परम् ॥१५८॥

anantaramariṃ vidyādarisevinameva ca |
areranantaraṃ mitramudāsīnaṃ tayoḥ param ||158||

He shall regard, as ‘enemy’, his immediate neighbour, as also the person who helps his enemy; the immediate neighbour of his enemy he shall regard as his ‘friend’; and as ‘neutral’ the king who is beyond those two. — (158)

Medhātithi’s commentary (manubhāṣya):

One who is the immediate neighbour of the king bent on conquest shall be regarded as his enemy; as also the enemy’s ally. Similarly he shall regard as his friend the immediate neighbour of his enemy. The King who is beyond these two is ‘neutral.’

These same characteristics of the ‘friend’ and the ‘enemy’ are to be found in the ‘born’ and ‘acquired’ ones also. — (158)

Explanatory notes by Ganganath Jha:

The second half of this verse is quoted in Parāśaramādhava (Ācāra, p. 411); — and the first half in Vīramitrodaya (Rājanīti, p. 321).

Comparative notes by various authors:

(verses 7.155-159)

See Comparative notes for Verse 7.155.

VERSE 7.159

Section XII - Daily Routine of Work

तान् सर्वानभिसन्दध्यात् सामादिभिरुपक्रमैः ।
व्यस्तैश्चैव समस्तैश्च पौरुषेण नयेन च ॥१५९॥

tān sarvānabhisandadhyāt sāmādibhirupakramaiḥ |
vyastaiścaiva samastaiśca pauruṣeṇa nayena ca ||159||

All these he shall win over by means of conciliation and the other expedients, severally as well as collectively, as also by prowess and policy. — (159)

Medhātithi’s commentary (manubhāṣya):

‘Win over’ — bring under his sway.

‘Prowess and policy’ are the same as conciliation and war; and it has been declared that ‘they recommend conciliation and war’. — (159)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 411); — in Vīramitrodaya (Rājanīti, p. 323), which adds the following notes : — ‘Abhisandadhyāt’ means ‘should win over to his side’; — and in Nṛsiṃhaprasāda (Saṃskāra, p. 72b).

Comparative notes by various authors:

(verses 7.155-159)

See Comparative notes for Verse 7.155.

VERSE 7.160

Section XII - Daily Routine of Work

सन्धिं च विग्रहं चैव यानमासनमेव च ।
द्वैधीभावं संश्रयं च षड्गुणांश्चिन्तयेत् सदा ॥१६०॥

sandhiṃ ca vigrahaṃ caiva yānamāsanameva ca |
dvaidhībhāvaṃ saṃśrayaṃ ca ṣaḍguṇāṃścintayet sadā ||160||

Alliance, War, March, Halt, Bifurcation and seeking shelter — these six measures of policy he shall constantly ponder over. — (160)

Medhātithi’s commentary (manubhāṣya):

Presents of gold and other things with a view to secure the good will of both parties constitute ‘alliance’; and the opposite of this is ‘War’; — going forward with a single purpose is ‘March’; — ignoring of the enemy leads to ‘Halt’; — putting forward terms of peace as well as of war constitutes ‘Bifurcation’; — and the surrendering of oneself to another is ‘Seeking Shelter’. These are the six ‘measures of policy’; and from among these he shall have recourse to that one by means of which, he feels, he would be enabled to erect fortifications, capture elephants, dig mines, carry on trade, cut down forests, raise embankments round fields in tracts not irrigated by rain, to win the wealth of other people, and so forth. — (160)

Explanatory notes by Ganganath Jha:

See Kāmandaka (11.27).

This verse is quoted in Parāśaramādhava (Ācāra, p. 411); — and in Vīramitrodaya (Rājanīti, p. 324), which adds the following notes: — ‘Sandhi’ is ‘alliance, entering into a compact, such as we shall help each other with elephants, horses and so forth, — ‘vigraha’ is ‘war’, — ‘yāna’ is ‘marching against the enemy’, — ‘āsana’ is ‘staying within one’s own territories, not minding the war that may have been declared;’ — ‘dvaidhībhāva’ is ‘dividing one’s own forces into two parts’, — and in; Nṛsiṃhaprasāda (Saṃskāra, p. 72b).

Comparative notes by various authors:

(verses 7.160-161)

Viṣṇu (3.39). — ‘He shall resort, as the time demands, to the six measures of making alliance and waging war, marching to battle and halting, seeking shelter and help and distributing his forces.’

Yājñavalkya (1.346). — ‘He shall duly have recourse to alliance, war, marching, sitting, seeking help and dividing his forces.’

Arthaśāstra (Part II, p. 237). — ‘The circle of constituents forms the source of the six Measures. — The six Measures are Alliance, War, Halting, Marching, Seeking Shelter and Duplicity — say the Teachers. According to Vātavyādhi, there are only two measures, all the six being included under Alliance and War. Alliance consists in entering into treaty; War in inflicting injury; Halting in disregarding; Marching in rising against the enemy; Seeking Shelter in surrendering oneself to another; and Duplicity in planning both peace and war.’

Śukranīti (4.7. 464, et.seq.). — ‘The six constituents of state-craft are — Sandhi, Vigraha, Yāna, Āsana, Āśraya and Dvaidhībhāva; — Sandhi, Peace, is that by which a powerful enemy becomes friendly; — Vigraha, War, is that by which the enemy is pressed and subdued; — Yāna is marching for the furtherance of one’s own interests and the destruction of the enemy’s; — Āsana, Entrenching, is that step by which one protects himself but destroys the enemy; — Āśraya, Seeking shelter, is that whereby even the weak becomes strong; — Dvaidhībhāva is the stationing of one’s troops in several directions.’

Kāmandaka (11.1). — ‘There are six modes of foreign Policy — according to some only two — Peace (including Duplicity and Shelter) and War (including Marching and Halting).

VERSE 7.161

Section XII - Daily Routine of Work

आसनं चैव यानं च सन्धिं विग्रहमेव च ।
कार्यं वीक्ष्य प्रयुञ्जीत द्वैधं संश्रयमेव च ॥१६१॥

āsanaṃ caiva yānaṃ ca sandhiṃ vigrahameva ca |
kāryaṃ vīkṣya prayuñjīta dvaidhaṃ saṃśrayameva ca ||161||

He shall have recourse to Halting, to Marching, to Alliance, to War, to Bifurcation or to Seeking shelter, after having fully considered his business. — (161)

Medhātithi’s commentary (manubhāṣya):

Having entered into alliance with one party, he shall declare war upon another, even under false pretences. Similarly he shall resort to Halting after having entered into alliance and declared war. All this he shall do after having fully considered his business. There can be no fixed time for all this; he shall resort to a certain measure at the time at which he may think it to be most opportune.

Objection — “If any rules regarding time cannot be indicated, why should there be any teaching regarding the subject at all?”

Answer — Who says that the time cannot be indicated? What is meant is that any minute details regarding the time are hard to indicate; a general indication is easy enough; and even a general indication comes useful to those who are not learned. — (161)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 411), — and in Vīramitrodaya (Rājanīti, p. 324), which explains ‘Saṃśraya’ as ‘seeking the shelter of a more powerful king, when hard-pressed by the enemy.’

Comparative notes by various authors:

(verses 7.160-161)

See Comparative notes for Verse 7.160.

VERSE 7.162-163

Section XII - Daily Routine of Work

सन्धिं तु द्विविधं विद्याद् राजा विग्रहमेव च ।
उभे यानासने चैव द्विविधः संश्रयः स्मृतः ॥१६२॥

समानयानकर्मा च विपरीतस्तथैव च ।
तदा त्वायतिसंयुक्तः सन्धिर्ज्ञेयो द्विलक्षणः ॥१६३॥

sandhiṃ tu dvividhaṃ vidyād rājā vigrahameva ca |
ubhe yānāsane caiva dvividhaḥ saṃśrayaḥ smṛtaḥ ||162||

samānayānakarmā ca viparītastathaiva ca |
tadā tvāyatisaṃyuktaḥ sandhirjñeyo dvilakṣaṇaḥ ||163||

But the King shall know that Alliance and War are of two kinds; so also both Marching and Halting; and Seeking shelter also has been declared to be of two kinds. — (162)

Alliance, endowed with future possibilities, is of two kinds — (1) that in which the act of marching is undertaken in common and (2) that; in which it is otherwise. — (163)

Medhātithi’s commentary (manubhāṣya):

(verses 7.162-163)

(1) ‘That in which the act of marching is undertaken in common’, — in which the agreement entered into is in the following form: — ‘Let us march at the goal conjointly, having equal shares in it, and I shall not be passed over by you; whatever we gain shall belong to both of us’: — (2) Or that ‘You march one way, I go the other’; where the action is not joint, it is ‘otherwise’ — (162-163)

Explanatory notes by Ganganath Jha:

(verse 7.162)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 325), which adds the following notes: — ‘Sandhi,’ ‘alliance’, is of two kinds — (1) the compact that ‘both of us should march against a common enemy’, and (2) the compact that ‘you march this way, I march the other way’; — ‘War’ also is of two kinds — (1) declared by one’s self against an enemy, and (2) undertaken for helping an ally attacked by an enemy; — ‘Marching’ also is of two kinds — (1) singly, and (2) conjointly with an ally; ‘Halting’ also is of two kinds — (1) done on account of weakness and (2) done for the purpose of waiting to help an ally; — ‘Division of forces’ is of two kinds — (1) the king remaining with half the force in the fort and the Commander-in-chief going out to meet the enemy and (2) the reverse arrangement; — ‘Seeking protection’ also is of two kinds — (1) done for the rescuing of what has been lost and (2) done for awaiting future aggression.

(verse 7.163)

Nārāyaṇa and Nandana take the term ‘tadā tvāyatisaṃyuktaḥ’ as referring to two different cases, — ‘yielding either (a) immediate, or (b) future advantages.’

This verse is quoted in Vīramitrodaya (Rājanīti, p. 325) to the effect that the two kinds of ‘alliance’ spoken of above (see preceding note) are each again of two kinds, as leading to (a) immediate advantage or (b) future advantage.

Comparative notes by various authors:

(verse 7.162)

Kāmandaka (4.68, 74). — ‘The King should form alliance with a person, illustrious, well-spoken, benevolent, learned, even-minded, having numerous partisans and expected to remain constant in faithfulness at all times. Friends are of four kinds — derived from birth, relationship, ancestral obligations and protection from danger.’

(verse 7.163)

Kāmandaka (9.5, etc.). — ‘Peace concluded between two parties of equal resources is called Kapāla-sandhi. The peace concluded through the offer of presents is called Upahāra. Santāna-sandhi is that concluded by the king by giving his daughter in marriage to his royal adversary. That peace is called Saṅgata-sandhi which is founded on friendship; this is also called Kāñcana. Peace that is concluded with a view to putting a stop to all outstanding controversies has been named

Upanyāsa. “If I do him good, he will do the same to me.” — Peace concluded under this consideration is called Pratīkāra-sandhi. When two parties join one another for the accomplishing of common interests and, if they enjoy mutual confidence, — this peace is called Samyoga, etc.

VERSE 7.164

Section XII - Daily Routine of Work

स्वयङ्कृतश्च कार्यार्थमकाले काल एव वा ।
मित्रस्य चैवापकृते द्विविधो विग्रहः स्मृतः ॥१६४॥

svayaṅkṛtaśca kāryārthamakāle kāla eva vā |
mitrasya caivāpakṛte dvividho vigrahaḥ smṛtaḥ ||164||

War has been declared to be of two kinds: — (1) that which is waged, in season or out of season, by oneself, for his own purpose, and (2) that which is waged on some wrong done to an ally. — (164)

Medhātithi’s commentary (manubhāṣya):

The ‘season’ for the king himself declaring war is that time when he is full of confidence in his own strength and is imbued with courage for reducing his enemy, when his subjects are united and prosperous, fully endowed with the rewards of agriculture and other kinds of business, and ready to deprive the enemy of all this business, — and when the enemy’s subjects are in reduced circumstances and covetous, and as such easily capable of being alienated from him and won over to the other side, — this is the ‘season’ for war to be waged by the king himself. And it is ‘out of season’ when conditions are the reverse of this.

Further, war is also waged, by reason of some wrong inflicted on one’s ally. If the enemy has done some injury to his ally, then, taking this into consideration, the king shall wage war, even though it be out of season. Though he himself may be an ally of the injured king only in the sense that he is the neighbour of the king who has inflicted the wrong (and from whom he himself might expert an attack), yet, with the help of the ally (whose injury he is going to avenge) he would be able to check that enemy. It is true that the enemy’s neighbour is his ally; but the enemy’s enemy has his realm further removed.

Another reading is ‘mitreṇa caivāpdkṛte’; which means that if the king happens to be attacked by his ally, he may wage this war even out of season.

The two kinds of war thus are — (l) that waged for one’s own sake, and (2) that waged for the sake of the ally; or one kind of war is that which is prompted by one’s own prosperity, and another kind is that which is waged when one has been wronged by his ally and is on that account, in trouble. — (164)

Познавательные статьи:



Алгоритмические операторы Matlab

Конструирование и порядок расчёта дорожной одежды

Исследования учёных: почему помогают молитвы?

Почему терпят неудачу многие предприниматели?