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Then again, ‘even though the man may have his Destiny favourable, yet, in the absence of Exertion, no field can bear fruits without due Human Exertion’. In fact it is only when the result has been gained that the presence of favourable Destiny is inferred. Hence when there is no Result, it follows that favourable Destiny was absent.

Others have held the view that when it has been found that Destiny has been duly operative, and yet the result does not appear, this only indicates that there has been no human exertion in the case; the case being analogous to that of there being no tree when there is no seed. In this view, Destiny is held to be represented by the Sun, the Moon and the other planets, as also by Vāyu, Agni and Apas; and it is set right by Human Exertion put forth with special care. — (205)

Explanatory notes by Ganganath Jha:

‘Kriyā’ — ‘Action, for attaining success’ (Govindarāja and Kullūka); — ‘remedial action’ (Nārāyaṇa); — ‘effort’

‘Mānuṣe vidyate kriyā’ — ‘It is only when there is human effort, that fate becomes operative’ (Nandana).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 312).

Comparative notes by various authors:

Yājñavalkya (l.348, 349). — ‘The success of an act is dependent upon Fate and upon Human Effort; of these Fate is determined by previous births, and Human Effort is apparent. Some acts succeed by chance, some through human effort; human effort is at the root of them all.’

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 313). — ‘Fate is one’s own deeds committed in previous births, hence the wise have held Effort to be superior to Fate; adverse Fate is set aside by Effort. Fate, Effort and Time, — on these three together depends the success of man’s operations.’

Rāmāyaṇa (Vīramitrodaya-Rājanīti, p. 314). — ‘It is only the man who is weak and devoid of virility that depends upon Fate; one who is strong and virile never gives in to Fate. One who tries to suppress Fate by Human Effort never suffers.’

Vyāsa (Do., p. 315). — ‘Fate consists of what the man has done himself during his previous lives, and Human Effort is what he does during the present life.’

VERSE 7.206-211

Section XIV - Consolidation of Conquered Territory

सह वाऽपि व्रजेद् युक्तः सन्धिं कृत्वा प्रयत्नतः ।
मित्रं हिरण्यं भूमिं वा सम्पश्यंस्त्रिविधं फलम् ॥२०६॥

पार्ष्णिग्राहं च सम्प्रेक्ष्य तथाक्रन्दं च मण्डले ।
मित्रादथाप्यमित्राद् वा यात्राफलमवाप्नुयात् ॥२०७॥

हिरण्यभूमिसम्प्राप्त्या पार्थिवो न तथैधते ।
यथा मित्रं ध्रुवं लब्ध्वा कृशमप्यायतिक्षमम् ॥२०८॥

धर्मज्ञं च कृतज्ञं च तुष्टप्रकृतिमेव च ।
अनुरक्तं स्थिरारम्भं लघुमित्रं प्रशस्यते ॥२०९॥

प्राज्ञं कुलीनं शूरं च दक्षं दातारमेव च ।
कृतज्ञं धृतिमन्तं च कष्टमाहुररिं बुधाः ॥२१०॥

आर्यता पुरुषज्ञानं शौर्यं करुणवेदिता ।
स्थौललक्ष्यं च सततमुदासीनगुणौदयः ॥२११॥

saha vā'pi vrajed yuktaḥ sandhiṃ kṛtvā prayatnataḥ |
mitraṃ hiraṇyaṃ bhūmiṃ vā sampaśyaṃstrividhaṃ phalam ||206||

pārṣṇigrāhaṃ ca samprekṣya tathākrandaṃ ca maṇḍale |
mitrādathāpyamitrād vā yātrāphalamavāpnuyāt ||207||

hiraṇyabhūmisamprāptyā pārthivo na tathaidhate |
yathā mitraṃ dhruvaṃ labdhvā kṛśamapyāyatikṣamam ||208||

dharmajñaṃ ca kṛtajñaṃ ca tuṣṭaprakṛtimeva ca |
anuraktaṃ sthirārambhaṃ laghumitraṃ praśasyate ||209||

prājñaṃ kulīnaṃ śūraṃ ca dakṣaṃ dātārameva ca |
kṛtajñaṃ dhṛtimantaṃ ca kaṣṭamāhurariṃ budhāḥ ||210||

āryatā puruṣajñānaṃ śauryaṃ karuṇaveditā |
sthaulalakṣyaṃ ca satatamudāsīnaguṇaudayaḥ ||211||

Or, having made peace with his enemy, he, may return, accompanied by the latter, — finding in this the due fulfilment of the threefold reward consisting of an ally, gold and territory. — (206)

In his ‘circle’, having paid due attention to the ally who forms his rear guard, and also to the ally who occupies the position next to the said ally, the king shall obtain the result of his expedition either from his friend or from his foe. — (207)

The king does not prosper so much by gaining gold and territory as he does by obtaining a firm ally, even though this latter be weak, if fraught with future possibilities. — (208)

Even a weak ally is highly commended, if he is righteous and grateful, has his people content, and is loyal and persevering in his actions — (209)

The wise ones describe that enemy to be most troublesome who is intelligent, of noble race, brave, clever, charitable, grateful and firm. — (210)

Gentlemanliness, knowledge of men, bravery, compassionate disposition, and constant liberality are the qualities to be sought for in a Neutral. — (211)

Medhātithi’s commentary (manubhāṣya):

(verses 7.206-211)

For all men, agencies of happiness and unhappiness are set up by Destiny, which is also styled ‘merit-demerit’; and when men fall into troublesome positions, they pacify the unfavourable Destiny leading to it by special efforts put forth towards the alleviating of the evil influences; so that they are rendered favourable in the final result. (?)

The ‘knowledge of men’ stands for worldly experience. The man who is worldly wise is capable of rendering great help.

The ‘brave’ man is generally clever in business.

The ‘compassionate’ man, is one who is of sympathetic nature, and always saves men from undue greed (?)

The ‘liberal’ man is one who is always capable of providing a large amount of wealth, (206-211)

Explanatory notes by Ganganath Jha:

(verse 7.206)

This verse is quoted in Vīramitrddaya (Rājanīti, p. 412), which adds the following notes: — The particle ‘vā’ indicates that what the verse is speaking of is the alternative to war; — ‘prayatnato yuktaḥ,’ ‘having become fully equipped with all the equipments, such as sending the ambassador and so forth, necessary for marching on the conquering expedition,’ — ‘saha’, ‘with the enemy,’ — ‘sandhim kṛtvā,’ ‘having made peace’; — ‘sampaśyan,’ ‘rightly discerning,’ the ‘triple result’ in the shape of ‘friend, gold and territory’, and hence making peace on the acquisition of any one of these three, he should ‘depart’, return to his own kingdom.

(verse 7.207)

This verse is quoted in Vīramitrodaya, (Rājanīti, p. 412), which adds the following notes: — ‘Maṇḍale,’ ‘in the circle of twelve enemies’; — the ‘pārṣṇigrāha’, is the enemy whose territory lies immediately in the rear of the king who is marching on an expedition against a state in his front; — ‘ākranda’ is the king whose territory lies behind that of the said pārsṇigraha, — ‘samprekṣya’, ‘having duly examined the strength and weakness of both these’; — ‘mitrāt’, ‘from the king against whom he was marching and with whom he has made peace;’ — ‘amitrāt’, ‘from the enemy against whom he was marching and who has not made peace with him’, — the king undertaking the expedition shall obtain the point of his expedition — in the shape either of victory over the enemy, or one of the ‘three results’ of peace, in the shape of ‘fri end, gold and territory.’

(verse 7.208)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 277); — and in Rājanītiratnākara (p. 29a).

(verse 7.209)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 277).

(verse 7.210)

This verse is quoted in Smṛtitattva (p. 743), as describing the ‘dangerous enemy’; — in Vīramitrodaya (Lakṣaṇa, p. 218); — and in Vīramitrodaya (Rājanīti, p. 323).

(verse 7.211)

‘Sthaulalakṣyam’ — ‘Great liberality’ (Kullūka, Nārāyaṇa, Rāghavānanda and Nandana); — Kullūka asserts that both Govindarāja and Medhātithi explain the term as being ‘not sharp-sighted.’ As regards Medhātithi, whose explanation Buhler could not decipher, his words are — ‘Sthūlalakṣaḥ prabhūtasyāpi arthameṣām sarvakālam kṣamate’, which means that the man who is ‘sthūlalakṣa’ looks with equanimity upon the ever-increasing prosperity of these (i.e., other kings). This may imply absence of sharp-sightedness. — Hopkins says “Medhātīthi and Govindarāja erroneously interpret as subtility”. While Govindarāja is said by Buhler to explain the term to mean ‘sūkṣmadars-hitvam but this is evidently wrong; as the initial ‘a’ Buhler has failed to notice in the manuscript

This verse is quoted in Vīramitṛodaya (Rājanīti, p. 323).

Comparative notes by various authors:

(verse 7.208)

Yājñavalkya (1.351). — ‘Among all gains — those of gold, land and so forth, — the gain of a friend is the best of all.’

Matsyapurāṇa (Vīramitrodaya-Rājanīti, p. 277 ). — ‘ There are three kinds of friends — (1) hereditary, (2) the subsidiaries of the enemy, and (3) artificial friend.’

Arthaśāstra (Part II, p. 292). — ‘Among the three gains — of Friend, Gold and Rand, the preceding is superior to the succeeding; Gold and Friend superior to land, and Friend superior to Gold.’

VERSE 7.212

Section XIV - Consolidation of Conquered Territory

क्षेम्यां सस्यप्रदां नित्यं पशुवृद्धिकरीमपि ।
परित्यजेन्नृपो भूमिमात्मार्थमविचारयन् ॥२१२॥

kṣemyāṃ sasyapradāṃ nityaṃ paśuvṛddhikarīmapi |
parityajennṛpo bhūmimātmārthamavicārayan ||212||

Even though the land (occupied by him) be safe, fertile and conducive to the increase of cattle, yet he shall quit it, — not minding his own selfish interests. — (212)

Medhātithi’s commentary (manubhāṣya):

Even though the land be as described he shall quit it without delay.

‘Safe’ — free from molestation at the hands of robbers and others.

‘Fertile’ — productive of rich harvests, not dependent entirely upon rain.

‘Conducive to the increase of cattle’, — being in a wild state, and hence abounding in much fruit, or leaves or grass, the land becomes conducive to the increase of cattle; abounding in tradesmen and cultivators, free from famine and pestilence, and capable of maintaining large numbers of men (?)

This does not mean that he shall evacuate in a hurry the territory occupied by him; he should give up only that territory with regard to which he feels that if he continued to stay, the people of the land would try to recover it from him. So that as soon as he finds that evacuation would not mean any financial or strategical harm to himself and his allies, he shall, give up the territory even though it possesses all the qualities described above. — (212)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 412).

VERSE 7.213 [General Precepts]

Section XV - General Precepts

आपदर्थं धनं रक्षेद् दारान् रक्षेद् धनैरपि ।
आत्मानं सततं रक्षेद् दारैरपि धनैरपि ॥२१३॥

āpadarthaṃ dhanaṃ rakṣed dārān rakṣed dhanairapi |
ātmānaṃ satataṃ rakṣed dārairapi dhanairapi ||213||

He shall save his wealth for the sake of trouble; his wife he shall protect even with his wealth; and himself he shall constantly protect, even with his wife and his wealth. — (213)

Medhātithi’s commentary (manubhāṣya):

The rule here laid down is extremely difficult to follow.

‘For the sake of trouble’, — i.e., for the purpose of removing trouble; just as smoke set up for the removal of mosquitoes is said to be ‘for the sake of mosquitoes’. For that purpose ‘he shall save wealth’; there is no other use for saving wealth; as wealth has been described as being for the sake of giving and enjoying. Hence it is with due consideration of this that the king shall regulate his expeditions and haltings and the winning over of the men of the other party.

Even with wealth he shall protect his wife; the mention of the ‘wife’ includes all near relatives.

His own self is to be preserved; and if he cannot preserve himself by any other way, he shall do it even by giving away all his property, or even if it become necessary, by giving up his wife; for even after having abandoned his wife and property, he may take to the vow of silence and carry on a life of righteousness. Those persons who allow themselves to perish for the sake of wealth or wife, — for them the wife or the property serves no useful purpose, either visible or invisible, because such an act is neither righteous nor unrighteous.

This forsaking of the wife does not apply to young princes............... (?)

Though this rule has been laid down in the section dealing with the ‘King’s Duties’, yet, since it serves a distinctly useful purpose, it should be taken as applicable to all persons.

Objection: “The king, having acquired a kingdom, and being possessed of much wealth, shall perform the Aśvamedha and other elaborate sacrifices and enjoy unequalled pleasures; what could the discontented people do to him (in consideration whereof he should give up the conquered territory)?”

There is no force in this objetion; even for men possessed of little wealth, many righteous acts are possible, in the shape of the telling of beads and so forth. It is only for certain acts of a peculiar character that wealth is necessary; and under the circumstances stated it would not be right to displease the people; hence such an act shall not be done in a hurry. — (213)

And the reason for it is as follows: —

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 413).

VERSE 7.214

Section XV - General Precepts

सह सर्वाः समुत्पन्नाः प्रसमीक्ष्यापदो भृशम् ।
संयुक्तांश्च वियुक्तांश्च सर्वोपायान् सृजेद् बुधः ॥२१४॥

saha sarvāḥ samutpannāḥ prasamīkṣyāpado bhṛśam |
saṃyuktāṃśca viyuktāṃśca sarvopāyān sṛjed budhaḥ ||214||

Seeing all kinds of troubles frequently cropping up simutaneously, the wise person shall employ all the expedients, collectively as well as severally. — (214)

Medhātithi’s commentary (manubhāṣya):

‘Troubles’ — misfortunes due to human as well as divine agencies; when these appear simultaneously, in connection with what forms the subject-matter of the present context, then, the wise man shall employ all the expedients’, ‘collectively’ — i.e., gifts preceded by conciliation, dissension preceded by conciliation, fighting accompanied by conciliation, gifts and dissension, — or gifts along with the others, and so on. That is, he śull make use of that particular expedient which he finds most suited to the occasion; and he shall not sit cast down with the troubles. — (214)

How this shall be done is explained in the next verse.

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 413), which explains ‘Saṃyuktān’ as ‘arisen together’, — ‘viyuktān’, as ‘arisen separately,’ and ‘nayet’ as ‘should employ.’

VERSE 7.215

Section XV - General Precepts

उपेतारमुपेयं च सर्वोपायांश्च कृत्स्नशः ।
एतत् त्रयं समाश्रित्य प्रयतेतार्थसिद्धये ॥२१५॥

upetāramupeyaṃ ca sarvopāyāṃśca kṛtsnaśaḥ |
etat trayaṃ samāśritya prayatetārthasiddhaye ||215||

(a) The employer of the expedients, (b) the end to be attained by the expedients and (c) the expedients themselves, — taking his stand upon all these three, he shall strive for the accomplishment of his purpose. — (215)

Medhātithi’s commentary (manubhāṣya):

‘Sādhayet kāryamātmanaḥ’ is another reading for the last quarter of the verse.

‘The employer of the Expedients’ — i.e. himself; having obtained himself, he shall accomplish his purpose, as if he were his own friend.

‘All expedients’ — collectively and severally.

‘The end to be attained’ — this also refers to all kinds of business in general.

‘Taking his stand upon’ — having resorted to; this resorting to is accomplished by pondering over them, — as to whether the expedients are efficient enough, what would be the proper thing to do, by what means is such and such end to be attained, — all this be shall duly ponder over.

‘All’ — refers to ‘the three’, — and means entirely.

The meaning thus comes to be that — ‘for the accomplishment of his purpose he shall employ that particular expedient which may be capable of accomplishing it’.

As a matter of fact, the ends to be attained by means of the Expedients are endless in number; so that it is not possible to mention them all in detail; and hence they have been mentioned briefly and collectively. And all this shall be duly pondered over. It is with reference to the peculiar nature of the ends that it has been declared as follows: —

‘The careful man makes peace; the careful man has recourse to his own prowess; both these should be equipped with statesmanship, without which one would be as good as a thief.’ — (215)

Explanatory notes by Ganganath Jha:

‘Upetāram’ — ‘The employer of the means, i.e., the king himself’ (Medhātithi, Govindarāja, Kullūka, Nārāyaṇa and Rāghavānanda); — ‘the king’s minister’ (Nandana).

‘Āśritya’ — ‘Undertaking’ (Medhātithi); — ‘depending upon’ (Govindarāja and Kullūka); — ‘pondering over’ (Nārāyaṇa and Raghavānanda).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 413), which explains ‘upetāram’ as ‘the employer of the means, i.e., the king himself,’ — and ‘upeyam’ as ‘one who is to be won by the means employed, i.e., the enemy’ — again, on p. 319, where also the explanations are repeated; — and in Nītimayūkha (p. 50).

Comparative notes by various authors:

Arthaśāstra (Part II, pp. 248 and 343). — ‘He may have recourse to the methods, either singly or severally or collectively and win over the subjects.’

VERSE 7.216 [Subsequent Routine]

Section XVI - Subsequent Routine

एवं सर्वमिदं राजा सह सम्मन्त्र्य मन्त्रिभिः ।
व्यायम्याप्लुत्य मध्याह्ने भोक्तुमन्तःपुरं विशेत् ॥२१६॥

evaṃ sarvamidaṃ rājā saha sammantrya mantribhiḥ |
vyāyamyāplutya madhyāhne bhoktumantaḥpuraṃ viśet ||216||

Having thus discussed all this with his ministers, the king shall take exercise at midday; and having bathed, shall enter the inner apartment for the purpose of taking his food. — (216).

Medhātithi’s commentary (manubhāṣya):

‘Thus’ — in the manner described above; — ‘the king, having discussed all this’ — business described above, what, should be done in normal times and also in abnormal times, and what, under what circumstances — ‘with his ministers’; — ‘at midday,’ ‘he shall take exercise’ and ‘bathe’. Through the mention of bathing is rather out of place in the present context, yet it has been mentioned in view of its tending to suspiciousness (and success). For the purpose of bathing, and for that of eating, the king shall — before bathing — enter the inner apartment. It is with a view to lay down this special fact that the author has had recourse to this form of summing up. — (216)

Explanatory notes by Ganganath Jha:

This Verse is quoted in Vīramitrodaya (Rājanīti, p. 160).

Comparative notes by various authors:

Arthaśāstra (p. 94). — (See under 145.)

Yājñavalkya (1.326). — ‘Having taken steps for protection, he should rise and examine his income and expenditure; after that, having looked into suits, he shall bathe and take his food.’

Kāmandaka (7-10). — ‘Having bathed in water capable of counteracting the effect of poisons, and having decorated his person with antidotary gems, the King should take food that has been thoroughly examined, surrounded by physicians well-versed in the science of Toxicology.’

VERSE 7.217

Section XVI - Subsequent Routine

तत्रात्मभूतैः कालज्ञैरहार्यैः परिचारकैः ।
सुपरीक्षितमन्नाद्यमद्यान् मन्त्रैर्विषापहैः ॥२१७॥

tatrātmabhūtaiḥ kālajñairahāryaiḥ paricārakaiḥ |
suparīkṣitamannādyamadyān mantrairviṣāpahaiḥ ||217||

There he shall eat the food that has been thoroughly tested by such servants as are his own very self, as are conversant with the peculiarities of time, and are uncorruptible, — with such sacred texts as are destructive of poison, — (217)

Medhātithi’s commentary (manubhāṣya):

‘There’ — in the inner apartment.

‘Who are his own very self’, — i.e. who are as watchful of his safety as he himself would be.

‘Who are conversant with the peculiarities of time’ — who know what food and drink to give at what age and under what conditions.

‘Uncorruptible’ — who cannot be alienated; thoroughly trustworthy.

‘Servants’ — physicians and others.

The food shall be first ‘tested’ — i.e. tasted by them; and then he shall eat it.

The ‘testing’ shall be done by expert physicians by means of fire, the partridge and such other things. If poison has been mixed with the food, it becomes discolored upon drying, which shows its impurity; and when poisoned food is thrown into the fire, it loses its odour, or becomes too sour; there is a discolouring in the flame of the fire also; and if birds are given the food, they suffer in various ways; e.g. the Kokila dies at the mere sight of poisoned food; the Jīvaka becomes withered, by merely looking at poison; the eyes of the Chakora (partridge) become destroyed, — and the Muṣka (?) begins to perspire.

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