CHANAKYA'S
EDUCATION
Rishi Canak named
his son as "Chanakya". Being a teacher himself, he knew the
importance of education. Taxila was one of the world centers for
education. At a very early age little Chanakya started studying
Vedas. The Vedas; considered to be the toughest scriptures to study
were completely studied and memorized by Chanakya in his infancy. He
was attracted to studies in politics. In politics Chanakya’s acumen
and shrewdness was visible right from childhood. He was a student of
politics right from child hood. Known as a masterful political
strategist, He knew how to put his own people in the opposite camp
and spy the enemy without his knowledge before destroying him
forever. Chanakya was an ace in turning tables in his favor
irrespective of the circumstances. He never budged to pressure
tactics by the ruthless politicians. In this way after studying
religion and politics, he turned his attention to economics, which
remained his lifelong friend. "Nitishastra", a treatise on the ideal
way of life shows his in depth study of the Indian way of life.
Life as a
student
Takshashila,
(later corrupted as Taxila),one of the topmost centers of education
at that time in India became Chanakya’s breeding ground of acquiring
knowledge in the practical and theoretical aspect. The teachers were
highly knowledgeable who used to teach sons of kings. It is said
that a certain teacher had 101 students and all of them were
princes! The university at Taxila was well versed in teaching the
subjects using the best of practical knowledge acquired by the
teachers. The age of entering the university was sixteen. The
branches of studies most sought after in around India ranged from
law, medicine, warfare and other indigenous forms of learning. The
four Vedas, archery, hunting, elephant-lore and 18 arts were taught
at the university of Taxila. So prominent was the place where
Chanakya received his education that it goes to show the making of
the genius. The very requirements of admission filtered out the
outlawed and people with lesser credentials.
After acquiring
vast knowledge in various branches of study he wanted everybody to
get benefited. He believed in the broadcasting of knowledge and not
in the storage of it. So famous was Chanakya in the vicinity of the
university that he had many nicknames. He was called variously by
different people, namely – Vishnugupta, Kautilya and Chanakya. The
whole nation was bewildered by the cleverness and wit of this
seemingly small boy who went on to single handedly unify the country
with the sheer power of his character. He lived his life working to
his capacity in pursuit of his vision of a happy strong and
prosperous India.
Taxila
University
At
a time when the Dark Ages were looming large, the existence of a
university of Taxila’s grandeur really makes India stand apart way
ahead of the European countries who struggled with ignorance and
total information blackout. For the Indian subcontinent Taxila stood
as a light house of higher knowledge and pride of India. In the
present day world, Taxila is situated in Pakistan at a place called
Rawalpindi. The university accommodated more than 10,000 students at
a time. The university offered courses spanning a period of more
than eight years. The students were admitted after graduating from
their own countries. Aspiring students opted for elective subjects
going for in depth studies in specialized branches of learning.
After graduating from the university, the students are recognized as
the best scholars in the subcontinent. It became a cultural heritage
as time passed. Taxila was the junction where people of different
origins mingled with each other and exchanged knowledge of their
countries.
The university was
famous as "Taxila" university, named after the city where it was
situated. The king and rich people of the region used to donate
lavishly for the development of the university. In the religious
scriptures also, Taxila is mentioned as the place where the king of
snakes, Vasuki selected Taxila for the dissemination of knowledge on
earth.
Here it would be
essential to mention briefly the range of subjects taught in the
university of Taxila. (1) Science, (2) Philosophy, (3) Ayurveda, (4)
Grammar of various languages, (5) Mathematics, (6) Economics, (7)
Astrology, (8) Geography, (9) Astronomy, (10) Surgical science, (11)
Agricultural sciences, (12) Archery and Ancient and Modern Sciences.
The university
also used to conduct researches on various subjects.
COMMOTION IN
TAXILA
Gandhar Republic
was not able to come out of the shock of the comprehensive defeat at
the hands of the province of Porus, when a new contingency starred
in the eyes of Taxila. Thousands of refugees poured in Taxila as a
result of the widespread attacks of the armies of Alexander. These
people were not productive for the state as they didn’t come to
Taxila to acquire knowledge or in search of jobs. They didn’t have
money or any kind of assets to buy themselves the essential
commodities. To resolve the problem, a meeting was convened by the
rulers of the neighboring countries and the king of Taxila. The
knowledgeable people who gathered to give their opinions on the
problem faced by Taxila, gave out their suggestions. At the end of
the meeting, it was decided that the refugees must be given cover
under humanitarian grounds. So, in line with the decision taken, a
stretch of land outside Taxila was allotted for the refugees. They
were allowed to enter Taxila after proving their identity with the
sentry. In this way what appeared to be a calamity was appeased
without much ado. The incident was just a precursor to a series of
events which reverberated across India as a result
of the attacks of Alexander.
...MOVE TOWARDS
PATLIPUTRA
Though
Chanakya was just a professor in the Taxila University which seemed
to be far away from the happenings in the country, he actually was
able to influence the governments in a big way. His students looked
at him as an ideal teacher who inspired and exemplified great
knowledge. His students respected him and were ready to fight at any
moment at his orders. Two of his students who have been mentioned at
various instances were Bhadrabhatt and Purushdutt. In the events
that unfolded in the life of Chanakya, these two played a pivotal
role in the achievement of his goals. It is rumored that they acted
as spies for Chanakya, collecting information about his enemies.
Somehow, Chanakya
came to know that there was a chance of foreign invasion. Europe’s
great warrior Salukes was readying his armies to attack the weakened
republics of India. There were grave designs threatening the unity
and integrity of the nation. In such a scenario the ruler of
Patliputra, Mahanand was squeezing the common man of his wealth with
an object of enriching his own exchequer. Chanakya was aware of the
internal and external threats of the country. On the one hand, the
rulers of the neighboring countries were looking for the slightest
of chance to annex the prosperous regions of the country and on the
other hand, foreign invaders started moving towards the country with
an expectation of easily smothering the country. These thoughts gave
Chanakya sleepless nights. He envisioned his country clutched in the
chains of slavery and defeated because of internal squabbles and
differences. So he decided on the historical day, thus saying,
"Now the time has
come to leave the university. The scrupulous rulers of the country
must be uprooted and there is a need to strengthen the country
politically and economically. My first and foremost duty is to save
the country of the foreign invaders and salvage this dangerous
proposition."
With these
thoughts in mind, he left Taxila University for Patliputra which
paved the way for watershed changes in the politics of India and
Patliputra.
PATLIPUTRA –
THE CITY OF
FORTUNES.
Patliputra,
(presently known as Patna) has been historically a very important
city politically and strategically. Like Delhi, Patliputra has seen
the ups and downs of development and great reversals. The well known
Chinese traveler Fahian, who visited the city in 399 BC described it
as prosperous city endowed with rich natural resources. At the same
time, another Chinese traveler Huen sang described it as a city of
rubbles and ruins.
Shishunagvanshi
established the city on the southern bank of the Ganges. It was
addressed with different names at different times. To. illustrate a
few names, Pushpapur, Pushpanagar, Patliputra and Patna.
The city was
industrious in producing essential commodities and luxurious goods
for the rich. When Chanakya entered the city, it was known for
respecting knowledgeable people and scholars. The intellectuals from
across the country were warmly invited for the intercourse of new
ideas and development of the state. It was virtually the city of
fortunes as it recognized the true talent and rewarded richly for
the work done by an individual. No wonder Chanakya decided to start
his glorious campaign from Patliputra.
"I WILL DESTROY
YOU"
Dhanananda, the
ruler of Patliputra was unscrupulous and cruel by nature. He was
always busy gathering money without thinking about consequences. He
was always dissatisfied with the amount of money he had. Collecting
taxes exorbitantly, he was a villain in the public eye. There was
public outrage on the taxes which were collected on unwanted things.
The main aim of collecting taxes was to serve the selfish interests
of the king. There were taxes on hides, tax on wood and tax even on
stone! The amount of money which Dhanananda had was unimaginable.
When Chanakya
arrived at Patliputra, there was a change in the way he ran his
kingdom. He gave gifts to the poor and was on the way of becoming
lenient in administration. He had formed a trust or committee to
administer his gifts and charities. The committee was headed by
scholars and influential people of the society. It is said that the
president had the powers to make up to ten million gold coins.
Since Chanakya was
a great scholar from Taxila, he was included in the committee for
charity. Chanakya later on became the president of the ‘Sungha’
(Trust). The Sungha used to help the king in the distribution of the
money allotted for charity to the different sections of the society.
In the process of delegation of the funds for charity, the president
of the trust had to meet the king frequently. When Chanakya met the
king for the first time, he was disgusted at the ugly appearance of
Chanakya. As time passed he developed contempt for Chanakya. There
was no refinement in words and conduct. To increase the fire between
Dhanananda and Chanakya, the courtiers dissuaded the king from
having a cordial relationship with Chanakya. Chanakya acted like a
thorough professional and avoided praising the king. He always spoke
bluntly and tersely. The king did not like the way Chanakya behaved
with him. The king removed Chanakya from the post of president
without any reasons. Chanakya was enraged at the proposition of
being exploited by the less knowledgeable king. So, he erupted like
a volcano on the king, and said, " Arrogance in you has eroded the
respect which I had for you. You have removed me from the
presidentship for no fault of mine. You can’t act in a way
detrimental to the demeanor of a king. You think there is none to
question you? You have removed me from my rightful place and I will
dethrone you !"
CHANAKYA MEETS
CHANDRAGUPTA
Just
after getting humiliated from the king, Chanakya scampered through
the streets of Patliputra. In a hurried walk, he stumbled upon a
stump of grass and was about to fall. Chanakya the great scholar had
his own style of handling things. He looked at the roots of the
grass and quickly got into action. Though he was angry, he never let
his anger to get out of control. He directed the anger in the right
direction. Calmly, he sat down in the burning sun, removed that
grass from the roots from the earth. After making sure that not even
a single strand of grass is left, he resumed his journey.
While Chanakya was
engrossed in removing the grass from the ground, a young man was
closely watching the act of Chanakya. The young man was Chandragupta,
the would be emperor of the Mauryan Empire. He looked bright.
Looking at the determination of Chanakya, he was impressed and
wanted to talk to the knowledgeable man.
He went to
Chanakya, addressed him respectfully, and took him into the choultry.
Chanakya asked him about his family background beginning his talk by
asking, "Who are you? You seem to be worried."
The young man
stepped forward with great reverence and said, "Sir, my name is
Chandragupta. Yes, you are correct I am in great trouble but should
I trouble you with my worries?"
Chanakya calmed
down the young man by saying, "You can tell me about your troubles
with freewill and without any ambiguities. If I am capable enough,
I’ll definitely help you."
"I am the grandson
of king Sarvarthasiddhi, He had two wives, Sunandadevi and Muradevi.
Sunanda got nine sons called the Navanandas. Mura, had only one
which was my father. The Nandas tried to kill my father time and
again. We were more than hundred brothers. The Nandas out of
jealousy, tried to kill all of us. Somehow I survived and I am
totally disgusted with my life. I want to take revenge on the Nandas
who are ruling over the country presently."
Chanakya who was
freshly wounded by the Nandas found a companion to destroy the
distraught king. Chanakya was greatly moved by the tale of woe. He
was emotionally charged listening to the story of Chandragupta and
vowed to destroy the Nandas and get Chandragupta his rightful place
as a king of Patliputra. Chanakya said "I will get you the kingship,
Chandragupta. From that day on Chanakya and Chandragupta worked in
tandem to destroy the corrupt and unscrupulous rule of the Nandas.
Chandragupta has
not been well documented. The place of birth, family background and
several details regarding his life are not available. Several things
have been said and written about his family and parents. Probably,
he belonged to the Moria community. He might have got the name
Chandragupta Maurya afterwards and his royal lineage was known as
the Maurya dynasty. His mother was perhaps the daughter of a village
headman. His father was the king of a forest area called Pippatavana,
who died in a war. Chandragupta came to Patliputra along with his
mother.
As a boy
Chandragupta was a born leader. Even as a boy, he was accepted as a
leader by all. As a boy he used to mimic the king’ court. His
bravery and shrewdness were visible right from childhood. As
Chanakya was moving along the streets of Patliputra, he saw little
Chandragupta enacting the king. Sitting on the large throne, the
little boy shouted against injustice and corrupt practices of the
kings and people in general. Looking at the bright face of
Chandragupta, he was impressed at the intellect and wisdom in the
boy’s voice. For seven or eight years Chandragupta had his education
there, and that too with selected teachers shortlisted by Chanakya
himself. The art of warfare and the art of governance were mastered
by Chandragupta with equal expertise.
THE GREEK
INVADER
The
relationship between Chandragupta and Chanakya bloomed through the
years developing into a strong force for their enemies. Most of the
historical events took place right under the eyes of Chanakya and
Chandragupta. The troops of Alexander and the umpteen number of
invaders who ravaged the subcontinent for decades around India. It
is said that Chandragupta met Alexander. The bold and arrogant talk
by Chandragupta enraged Alexander as a result of which Chandragupta
was arrested. Chanakya’s training to Chandragupta was over by now
and he thought it to be the right occasion to let Chandragupta taste
the practical aspect of warfare. Chanakya closely observed the
movement and strategies employed by Alexander. He also became aware
of the weaknesses of the Indian rulers.
FREEDOM FROM
THE GREEKS
The
rustic boy that Chandragupta was, now had matured into a sound
military commander. The source of strength for Chandragupta and his
army was the power of mind and the towering personality of Chanakya.
In that war of independence for northern India, Chandragupta was the
physical instrument, while its thinking brain was Chanakya.
The deterioration
of the prowess of Alexander happened because of the weakening of
Satraps or the commanding officers. Niccosar, a Satrap was killed
even when Alexander was alive. Another formidable Satrap called
Philip, was killed weakening Alexander like never before. After
Alexander’s death in Babylon, all his Satraps were either killed or
dislodged , one by one. Alexander’s lieutenants divided his empire
among themselves in 321 BC. No realm east of the Indus – the River
Sindhu was mentioned in that settlement. It meant that the Greeks
themselves had accepted that this region had gone out of their rule.
DEFEAT OF THE
NANDA KING
Before defeating
the Nandas, Chanakya had to employ various strategies before
victory. Chanakya firstly tested the policy of attacking the core of
the city. The policy met with defeats again and again. With the
change in strategy, Chanakya and Chandragupta began the attack on
the borders of the Magadha Empire. Again there were mistakes. The
troops were not stationed in the areas conquered. So when they
marched forward, the people of the conquered areas joined together
again and encircled their army. Thus those who had been defeated had
to be fought again and again
Chandragupta and
Chanakya learnt lessons from these mistakes. They now stationed
troops in the conquered regions. So those enemies would not raise
and cause any trouble. Chanakya with his cleverness had earlier won
the friendship of king Parvataka (or Porus Second). Now Parvataka,
his brother Vairochaka and son Malayeketu came with their armies to
help them. The Nanda king had the support of a big army. The other
equally important support was the guidance of his very able
minister, Amatya Rakshasa. This minister was very intelligent and
had unlimited loyalty to the king. Chanakya knew that getting Amatya
out of his way was the only way of defeating King Nanda. Chanakya
devised a plan which involved planting of spies in the enemy camp.
In a very short span of time, the weaknesses of the Nandas became
visible. Parallely, the Nandas and Amatya Rakshasa made plans to
counter any attacks by Chanakya.
Details are not
available regarding the war between the Nandas on the one hand and
Chandragupta and Chanakya on the other. But it was a keen and bitter
fight. The Nanda king died. His sons and relatives also died. Even
Amatya Rakshasa was helpless. Chandragupta was victorious proving
the foresight of Chanakya regarding his abilities. The old king and
his wife retired to the forest. It is said that after sometime
Chanakya had the old king and his wife killed , because he thought
that if Amatya Rakshasa made them take a son by the rights of
adoption, there would be claimants to the throne. He wanted the
lineage of the Nandas should be totally eliminated.
THE TRUE ASPECT
OF CHANAKYA
The
momentous life of Chanakya reminds us of a revengeful saga where the
individual is obsessed by the idea of taking revenge. But personal
revenge was not the aim of Chanakya. He wanted that the kingdom
should be secure and that the administration should go on smoothly,
bringing happiness to the people. He thought that there were two
ways of ensuring the happiness of the people. Firstly, Amatya
Rakshasa had to be made Chandragupta’s minister; Secondly, a book
must be written, laying down how a king should conduct himself, how
he should protect himself and the kingdom from the enemies, how to
ensure law and order, and so on.
By writing "Arthashastra"
and "Nitishastra", Chanakya has become a
never ending phenomena. He has truly guided the generations with his
wisdom . It would ideally suit the closing of the life of Chanakya
with a
couple of quotations by Chanakya
"The secret task
of a king is to strive for the welfare of his people incessantly.
The administration of the kingdom is his religious duty. His
greatest gift would
be to treat all as equals."
"The happiness of
the commoners is the happiness of the king. Their
welfare is his welfare. A king should never think of his personal
interest
or welfare, but should try to find his joy in the joy of his
subjects."
These words were
written 2300 years ago by Chanakya, the expert
statesman and wise sage. And Chanakya is also another name for
courage and perseverance.
Who was Chanakya?
For centuries to come and the centuries that went by, which recorded
in history talking of the great men and legendary characters who
shaped time through their vision and exemplary actions. Chanakya,
perhaps is the only personality who has been accepted and revered as
a genius both by Indian and Western scholars. He is a historical
milestone in the making of India amidst tremendous upheavals and
myriad’s of reversals. Celebrated as a shrewd statesman and a
ruthless administrator, he comes across as the greatest of diplomats
of the world. He had the guts to speak his heart out even in front
of the rulers, which shows his strong inclination to democratic
values and the audacity to put his views through. Although, he lived
around the third century BC, his ideas and principles show
concurrence and validity in the present day world. Politics was his
forte. Diplomacy in a politically charged environment shows his
self-confidence and the ability to stay calm in trying situations.
His foresight and wide knowledge coupled with politics of expediency
founded the mighty Mauryan Empire in India. He was a great laureate
of economics with a glittering intellect to perceive the intricate
dynamics of the various economic activities and principles.
The centuries that succeeded him show distinct effects of his
thoughts on the way a kingdom is managed and other facets of
economic administration. Even today, one of his maxims on taxation
is very much alive and calls for adherence by the governments of the
world. According to Chanakya, "Taxation should not be a painful
process for the people. There should be leniency and caution while
deciding the tax structure. Ideally, governments should collect
taxes like a honeybee, which sucks just the right amount of honey
from the flower so that both can survive. Taxes should be collected
in small and not in large proportions".
Chanakya, apart from being a man of wisdom and unfailing strategies,
propounded Nitishastra, the ideal way of living for every individual
of the society. He looked at the country like a person surrounded by
problems. He worked at the total annihilation of problems by the
roots. The re-appearance of troubles only shows its growth. His
contribution to foreign policy in the present day world is immense.
Universities teach his principles to aspiring foreign policy experts
showing the infallability of his principles. Chanakya’s art of
diplomacy is well known across India and practiced in the areas of
defence, strategy formation and foreign relations.
Quite remarkably, long before Clausewitz came up with the quote,
which said "War is only the continuance of state policy by other
means", Chanakya had already written it in his book ‘Chanakyaniti’.
Most of his views were so farsighted that they appeared to be
prophesies. Talking on diverse subjects such as corruption, he
commented very rightly, "It’s just as difficult to detect an
official’s dishonesty as it is to discover how much water is drunk
by the swimming fish".
As a person, Chanakya has been described variously, as a saint, as a
‘ruthless administrator’, as the ‘king maker’, a devoted
nationalist, a selfless ascetic and a person devoid of all morals.
He created controversy by saying ‘The ends justify the means’ and
the ruler should use any means to attain his goals and his actions
required no moral sanctions. All his written works namely, ‘Arthashastra’,
‘Nitishastra’ and ‘Chanakyaniti’ were unique because of their
rational approach and an unabashed advocacy of real politic. His
views were dimensionally novel. He recommended even espionage and
the liberal use of provocative agents as machineries of the state.
In politics, he even attested the use of false accusations and
killings by a king’s secret agent without any ambiguities. The
observance of morals and ethics was secondary to the interests of
the ruler. Some of his stark views made him into an ambivalent
personality for the world.
This great statesman and philosopher has been often compared to
Machiavelli, Aristotle and Plato, exemplifying his potentiality and
influential status. He has been criticized for his ruthlessness and
trickery and praised for his profound political wisdom. Chanakya,
the timeless man, was in pursuit of truth fearlessly 2000 years ago
and was proved right with Vivekanand’s words, "Arise, Awake, Sleep
not till the goal is reached".
His Dreams.
Chanakya envisioned India as a nation which would place itself as
the forerunner – politically, economically and socially. His magnum
opus, "Arthashatra", depicts in many ways the India of His dreams.
When he wrote this volume of epic proportion, the country was ridden
in feudalism and closed and self-sufficient economy. The economy
based on indigenous ways of production; was in a transitional phase,
moving towards the advanced aspects of distribution and production.
Culture and regional politics directed the way in which trade was
done. The main activities of the economy were agriculture, cattle
rearing and commerce. Among the three, Chanakya considered
agriculture to be the most important constituent of the economy.
It’s a fact today that the Indian economy of today is an agro based
one. Covering various topics on administration, politics and
economy, it is a book of law and a treatise on running a country
which is relevant even today.
People who think that the society in which we live will remain the
same; are dissuading themselves of the truth. Society is a complex
and dynamic system changing constantly leaving those people behind
who say no to change. Broadly speaking, Chanakya dreamt of a country
reaching the following levels of development in terms of ideologies
and social and economic development:
• A self sufficient economy which is not dependent on foreign trade.
• An egalitarian society where there are equal opportunities for
all.
• Establishment of new colonies for the augmentation of resources.
He also advocated the development of the already annexed colonies.
His imperialistic views can be interpreted as the development of
natural and man made resources.
• According to Chanakya, the efficient management of land is
essential for the development of resources. It is essential that the
state keeps an eye on the occupation of excess land by the landlords
and unauthorized use of land. Ideally the state should monitor the
most important and vital resource – Land.
• The state should take care of agriculture at all times. Government
machinery should be directed towards the implementation of projects
aimed at supporting and nurturing the various processes; beginning
from sowing of seeds to harvest.
• The nation should envisage to construct forts and cities. These
complexes would protect the country from invasions and provide
internal security. The cities would act as giant markets increasing
the revenue of the state.
• Internal trade was more important to Chanakya than external trade.
At each point of the entry of goods, a minimal amount of tax should
be collected. The state should collect taxes at a bare minimum
level, so that there is no chance of tax evasion.
• Laws of the state should be the same for all, irrespective of the
person who is involved in the case. Destitute women should be
protected by the society because they are the result of social
exploitation and the uncouth behavior of men.
• Security of the citizens at peace time is very important because
state is the only savior of the men and women who get affected only
because of the negligence of the state. Antisocial elements should
be kept under check along with the spies who may enter the country
at any time.
• Chanakya envisioned a society where the people are not running
behind material pleasures. Control over the sense organs is
essential for success in any endeavor. Spiritual development is
essential for the internal strength and character of the individual.
Material pleasures and achievements are always secondary to the
spiritual development of the society and country at large.
Chanakya Niti
SRI CHANAKYA NITI-SASTRA
THE POLITICAL ETHICS OF
CHANAKYA PANDIT
Compiled by Miles Davis (Patita Pavana dasa)
CHAPTER ONE
1. Humbly bowing
down before the almighty Lord Sri Vishnu, the Lord of the three
worlds, I recite maxims of the science of political ethics (niti)
selected from the various satras (scriptures).
2. That man who by
the study of these maxims from the satras acquires a
knowledge of the most celebrated principles of duty, and understands
what ought and what ought not to be followed, and what is good and
what is bad, is most excellent.
3. Therefore with an
eye to the public good, I shall speak that which, when understood,
will lead to an understanding of things in their proper perspective.
4. Even a pandit
comes to grief by giving instruction to a foolish disciple, by
maintaining a wicked wife, and by excessive familiarity with the
miserable.
5. A wicked wife, a
false friend, a saucy servant and living in a house with a serpent
in it are nothing but death.
6. One should save
his money against hard times, save his wife at the sacrifice of his
riches, but invariably one should save his soul even at the
sacrifice of his wife and riches.
7. Save your wealth
against future calamity. Do not say, "What fear has a rich man, of
calamity?" When riches begin to forsake one even the accumulated
stock dwindles away.
8. Do not inhabit a
country where you are not respected, cannot earn your livelihood,
have no friends, or cannot acquire knowledge.
9. Do not stay for a
single day where there are not these five persons: a wealthy man, a
brahmin well versed in Vedic lore, a king, a river and a
physician.
10. Wise men should
never go into a country where there are no means of earning one's
livelihood, where the people have no dread of anybody, have no sense
of shame, no intelligence, or a charitable disposition.
11. Test a servant
while in the discharge of his duty, a relative in difficulty, a
friend in adversity, and a wife in misfortune.
12. He is a true
friend who does not forsake us in time of need, misfortune, famine,
or war, in a king's court, or at the crematorium (smasana).
13. He who gives up
what is imperishable for that which is perishable, loses that which
is imperishable; and doubtlessly loses that which is perishable
also.
14. A wise man
should marry a virgin of a respectable family even if she is
deformed. He should not marry one of a low-class family, through
beauty. Marriage in a family of equal status is preferable.
15. Do not put your
trust in rivers, men who carry weapons, beasts with claws or horns,
women, and members of a royal family.
16. Even from poison
extract nectar, wash and take back gold if it has fallen in filth,
receive the highest knowledge (Krsna consciousness) from a low born
person; so also a girl possessing virtuous qualities (stri-ratna)
even if she were born in a disreputable family.
17. Women have
hunger two-fold, shyness four-fold, daring six-fold, and lust
eight-fold as compared to men.
CHAPTER TWO
1. Untruthfulness,
rashness, guile, stupidity, avarice, uncleanliness and cruelty are a
woman's seven natural flaws.
2. To have ability
for eating when dishes are ready at hand, to be robust and virile in
the company of one's religiously wedded wife, and to have a mind for
making charity when one is prosperous are the fruits of no ordinary
austerities.
3. He whose son is
obedient to him, whose wife's conduct is in accordance with his
wishes, and who is content with his riches, has his heaven here on
earth.
4. They alone are
sons who are devoted to their father. He is a father who supports
his sons. He is a friend in whom we can confide, and she only is a
wife in whose company the husband feels contented and peaceful.
5. Avoid him who
talks sweetly before you but tries to ruin you behind your back, for
he is like a pitcher of poison with milk on top.
6. Do not put your
trust in a bad companion nor even trust an ordinary friend, for if
he should get angry with you, he may bring all your secrets to
light.
7. Do not reveal
what you have thought upon doing, but by wise counsel keep it
secret, being determined to carry it into execution.
8. Foolishness is
indeed painful, and verily so is youth, but more painful by far than
either is being obliged in another person's house.
9. There does not
exist a pearl in every mountain, nor a pearl in the head of every
elephant; neither are the sadhus to be found everywhere, nor
sandal trees in every forest.
[Note: Only elephants in royal palaces are seen decorated with
pearls (precious stones) on their heads].
10. Wise men should
always bring up their sons in various moral ways, for children who
have knowledge of niti-sastra and are well behaved become a
glory to their family.
11. Those parents
who do not educate their sons are their enemies; for as is a crane
among swans, so are ignorant sons in a public assembly.
12. Many a bad habit
is developed through over indulgence, and many a good one by
chastisement, therefore beat your son as well as your pupil; never
indulge them. ("Spare the rod and spoil the child.")
13. Let not a single
day pass without your learning a verse, half a verse, or a fourth of
it, or even one letter of it; nor without attending to charity,
study and other pious activity.
14. Separation from
the wife, disgrace from one's own people, an enemy saved in battle,
service to a wicked king, poverty, and a mismanaged assembly: these
six kinds of evils, if afflicting a person, burn him even without
fire.
15. Trees on a
riverbank, a woman in another man's house, and kings without
counsellors go without doubt to swift destruction.
16. A brahmin's
strength is in his learning, a king's strength is in his army, a
vaishya's strength is in his wealth and a shudra's
strength is in his attitude of service.
17. The prostitute
has to forsake a man who has no money, the subject a king that
cannot defend him, the birds a tree that bears no fruit, and the
guests a house after they have finished their meals.
18. Brahmins
quit their patrons after receiving alms from them, scholars leave
their teachers after receiving education from them, and animals
desert a forest that has been burnt down.
19. He who befriends
a man whose conduct is vicious, whose vision impure, and who is
notoriously crooked, is rapidly ruined.
20. Friendship
between equals flourishes, service under a king is respectable, it
is good to be business-minded in public dealings, and a handsome
lady is safe in her own home.
CHAPTER THREE
1. In this world,
whose family is there without blemish? Who is free from sickness and
grief? Who is forever happy?
2. A man's descent
may be discerned by his conduct, his country by his pronunciation of
language, his friendship by his warmth and glow, and his capacity to
eat by his body.
3. Give your
daughter in marriage to a good family, engage your son in learning,
see that your enemy comes to grief, and engage your friends in
dharma. (Krsna consciousness).
4. Of a rascal and a
serpent, the serpent is the better of the two, for he strikes only
at the time he is destined to kill, while the former at every step.
5. Therefore kings
gather round themselves men of good families, for they never forsake
them either at the beginning, the middle or the end.
6. At the time of
the pralaya (universal destruction) the oceans are to exceed
their limits and seek to change, but a saintly man never changes.
7. Do not keep
company with a fool for as we can see he is a two-legged beast. Like
an unseen thorn he pierces the heart with his sharp words.
8. Though men be
endowed with beauty and youth and born in noble families, yet
without education they are like the palasa flower, which is
void of sweet fragrance.
9. The beauty of a
cuckoo is in its notes, that of a woman in her unalloyed devotion to
her husband, that of an ugly person in his scholarship, and that of
an ascetic in his forgiveness.
10. Give up a member
to save a family, a family to save a village, a village to save a
country, and the country to save yourself.
11. There is no
poverty for the industrious. Sin does not attach itself to the
person practicing japa (chanting of the holy names of the
Lord). Those who are absorbed in maunam (silent contemplation
of the Lord) have no quarrel with others. They are fearless who
remain always alert.
12.-13.
What is too heavy
for the strong and what place is too distant for those who put forth
effort? What country is foreign to a man of true learning? Who can
be inimical to one who speaks pleasingly?
14. As a whole
forest becomes fragrant by the existence of a single tree with
sweet-smelling blossoms in it, so a family becomes famous by the
birth of a virtuous son.
15. As a single
withered tree, if set aflame, causes a whole forest to burn, so does
a rascal son destroy a whole family.
16. As night looks
delightful when the moon shines, so is a family gladdened by even
one learned and virtuous son.
17. What is the use
of having many sons if they cause grief and vexation? It is better
to have only one son from whom the whole family can derive support
and peacefulness.
18. Fondle a son
until he is five years of age, and use the stick for another ten
years, but when he has attained his sixteenth year treat him as a
friend.
19. He who runs away
from a fearful calamity, a foreign invasion, a terrible famine, and
the companionship of wicked men is safe.
20. He who has not
acquired one of the following: religious merit (dharma),
wealth (artha), satisfaction of desires (kama),
or liberation (moksa) is repeatedly born to die.
21. Lakshmi, the
Goddess of wealth, comes of Her own accord where fools are not
respected, grain is well stored up, and the husband and wife do not
quarrel.
CHAPTER FOUR
1. These five: the
life span, the type of work, wealth, learning and the time of one's
death are determined while one is in the womb.
2. Offspring,
friends and relatives flee from a devotee of the Lord: yet those who
follow him bring merit to their families through their devotion.
3. Fish, tortoises,
and birds bring up their young by means of sight, attention and
touch; so do saintly men afford protection to their associates by
the same means.
4. As long as your
body is healthy and under control and death is distant, try to save
your soul; when death is imminent what can you do?
5. Learning is like
a cow of desire. It, like her, yields in all seasons. Like a mother,
it feeds you on your journey. Therefore learning is a hidden
treasure.
6. A single son
endowed with good qualities is far better than a hundred devoid of
them. For the moon, though one, dispels the darkness, which the
stars, though numerous, cannot.
7. A stillborn son
is superior to a foolish son endowed with a long life. The first
causes grief for but a moment while the latter like a blazing fire
consumes his parents in grief for life.
8. Residing in a
small village devoid of proper living facilities, serving a person
born of a low family, unwholesome food, a frowning wife, a foolish
son, and a widowed daughter burn the body without fire.
9. What good is a
cow that neither gives milk nor conceives? Similarly, what is the
value of the birth of a son if he becomes neither learned nor a pure
devotee of the Lord?
10. When one is
consumed by the sorrows of life, three things give him relief:
offspring, a wife, and the company of the Lord's devotees.
11. Kings speak for
once, men of learning once, and the daughter is given in marriage
once. All these things happen once and only once.
12. Religious
austerities should be practiced alone, study by two, and singing by
three. A journey should be undertaken by four, agriculture by five,
and war by many together.
13. She is a true
wife who is clean (suci), expert, chaste, pleasing to the
husband, and truthful.
14. The house of a
childless person is a void, all directions are void to one who has
no relatives, the heart of a fool is also void, but to a
poverty-stricken man all is void.
15. Scriptural
lessons not put into practice are poison; a meal is poison to him
who suffers from indigestion; a social gathering is poison to a
poverty-stricken person; and a young wife is poison to an aged man.
16. That man who is
without religion and mercy should be rejected. A guru without
spiritual knowledge should be rejected. The wife with an offensive
face should be given up, and so should relatives who are without
affection.
17. Constant travel
brings old age upon a man; a horse becomes old by being constantly
tied up; lack of sexual contact with her husband brings old age upon
a woman; and garments become old through being left in the sun.
18. Consider again
and again the following: the right time, the right friends, the
right place, the right means of income, the right ways of spending,
and from whom you derive your power.
19. For the twice
born the fire (Agni) is a representative of God. The Supreme Lord
resides in the heart of His devotees. Those of average intelligence
(alpa-buddhi or kanista-adhikari) see God only in His
sri-murti, but those of broad vision see the Supreme Lord
everywhere.
CHAPTER FIVE
1. Agni is the
worshipable person for the twice born; the brahmana for the
other castes; the husband for the wife; and the guest who comes for
food at the midday meal for all.
2. As gold is tested
in four ways by rubbing, cutting, heating and beating -- so a man
should be tested by these four things: his renunciation, his
conduct, his qualities and his actions.
3. A thing may be
dreaded as long as it has not overtaken you, but once it has come
upon you, try to get rid of it without hesitation.
4. Though persons be
born from the same womb and under the same stars, they do not become
alike in disposition as the thousand fruits of the badari
tree.
5. He whose hands
are clean does not like to hold an office; he who desires nothing
cares not for bodily decorations; he who is only partially educated
cannot speak agreeably; and he who speaks out plainly cannot be a
deceiver.
6. The learned are
envied by the foolish; rich men by the poor; chaste women by
adulteresses; and beautiful ladies by ugly ones.
7. Indolent
application ruins study; money is lost when entrusted to others; a
farmer who sows his seed sparsely is ruined; and an army is lost for
want of a commander.
8. Learning is
retained through putting into practice; family prestige is
maintained through good behaviour; a respectable person is
recognised by his excellent qualities; and anger is seen in the
eyes.
9. Religion is
preserved by wealth; knowledge by diligent practice; a king by
conciliatory words; and a home by a dutiful housewife.
10. Those who
blaspheme Vedic wisdom, who ridicule the life style recommended in
the satras, and who deride men of peaceful temperament, come
to grief unnecessarily.
11. Charity puts and
end to poverty; righteous conduct to misery; discretion to
ignorance; and scrutiny to fear.
12. There is no
disease (so destructive) as lust; no enemy like infatuation; no fire
like wrath; and no happiness like spiritual knowledge.
13. A man is born
alone and dies alone; and he experiences the good and bad
consequences of his karma alone; and he goes alone to hell or
the Supreme abode.
14. Heaven is but a
straw to him who knows spiritual life (Krsna consciousness); so is
life to a valiant man; a woman to him who has subdued his senses;
and the universe to him who is without attachment for the world.
15. Learning is a
friend on the journey; a wife in the house; medicine in sickness;
and religious merit is the only friend after death.
16. Rain which falls
upon the sea is useless; so is food for one who is satiated; in vain
is a gift for one who is wealthy; and a burning lamp during the
daytime is useless.
17. There is no
water like rainwater; no strength like one's own; no light like that
of the eyes; and no wealth more dear than food grain.
18. The poor wish
for wealth; animals for the faculty of speech; men wish for heaven;
and godly persons for liberation.
19. The earth is
supported by the power of truth; it is the power of truth that makes
the sunshine and the winds blow; indeed all things rest upon truth.
20. The Goddess of
wealth is unsteady (chanchala), and so is the life breath.
The duration of life is uncertain, and the place of habitation is
uncertain; but in all this inconsistent world religious merit alone
is immovable.
21. Among men the
barber is cunning; among birds the crow; among beasts the jackal;
and among women, the malin (flower girl).
22. These five are
your fathers; he who gave you birth, girdled you with sacred thread,
teaches you, provides you with food, and protects you from fearful
situations.
23. These five
should be considered as mothers; the king's wife, the preceptor's
wife, the friend's wife, your wife's mother, and your own mother.
CHAPTER SIX
1. By means of
hearing one understands dharma, malignity vanishes, knowledge
is acquired, and liberation from material bondage is gained.
2. Among birds the
crow is vile; among beasts the dog; the ascetic whose sins is
abominable, but he who blasphemes others is the worst chandala.
3. Brass is polished
by ashes; copper is cleaned by tamarind; a woman, by her menses; and
a river by its flow.
4. The king, the
brahmana, and the ascetic yogi who go abroad are
respected; but the woman who wanders is utterly ruined.
5. He who has wealth
has friends. He who is wealthy has relatives. The rich one alone is
called a man, and the affluent alone are respected as pandits.
6. As is the desire
of Providence, so functions one's intellect; one's activities are
also controlled by Providence; and by the will of Providence one is
surrounded by helpers.
7. Time perfects all
living beings as well as kills them; it alone is awake when all
others are asleep. Time is insurmountable.
8. Those born blind
cannot see; similarly blind are those in the grip of lust. Proud men
have no perception of evil; and those bent on acquiring riches see
no sin in their actions.
9. The spirit soul
goes through his own course of karma and he himself suffers
the good and bad results thereby accrued. By his own actions he
entangles himself in samsara, and by his own efforts he
extricates himself.
10. The king is
obliged to accept the sins of his subjects; the purohit
(priest) suffers for those of the king; a husband suffers for those
of his wife; and the guru suffers for those of his pupils.
11. A father who is
a chronic debtor, an adulterous mother, a beautiful wife, and an
unlearned son are enemies ( in one's own home).
12. Conciliate a
covetous man by means of a gift, an obstinate man with folded hands
in salutation, a fool by humouring him, and a learned man by
truthful words.
13. It is better to
be without a kingdom than to rule over a petty one; better to be
without a friend than to befriend a rascal; better to be without a
disciple than to have a stupid one; and better to be without a wife
than to have a bad one.
14. How can people
be made happy in a petty kingdom? What peace can we expect from a
rascal friend? What happiness can we have at home in the company of
a bad wife? How can renown be gained by instructing an unworthy
disciple?
15. Learn one thing
from a lion; one from a crane; four a cock; five from a crow; six
from a dog; and three from an ass.
16. The one
excellent thing that can be learned from a lion is that whatever a
man intends doing should be done by him with a whole-hearted and
strenuous effort.
17. The wise man
should restrain his senses like the crane and accomplish his purpose
with due knowledge of his place, time and ability.
18. To wake at the
proper time; to take a bold stand and fight; to make a fair division
(of property) among relations; and to earn one's own bread by
personal exertion are the four excellent things to be learned from a
cock.
19. Union in privacy
(with one's wife); boldness; storing away useful items;
watchfulness; and not easily trusting others; these five things are
to be learned from a crow.
20. Contentment with
little or nothing to eat although one may have a great appetite; to
awaken instantly although one may be in a deep slumber; unflinching
devotion to the master; and bravery; these six qualities should be
learned from the dog.
21. Although an ass
is tired, he continues to carry his burden; he is unmindful of cold
and heat; and he is always contented; these three things should be
learned from the ass.
22. He who shall
practice these twenty virtues shall become invincible in all his
undertakings.
CHAPTER SEVEN
1. A wise man should
not reveal his loss of wealth, the vexation of his mind, the
misconduct of his own wife, base words spoken by others, and
disgrace that has befallen him.
2. He who gives up
shyness in monetary dealings, in acquiring knowledge, in eating and
in business, becomes happy.
3. The happiness and
peace attained by those satisfied by the nectar of spiritual
tranquillity is not attained by greedy persons restlessly moving
here and there.
4. One should feel
satisfied with the following three things; his own wife, food given
by Providence and wealth acquired by honest effort; but one should
never feel satisfied with the following three; study, chanting the
holy names of the Lord (japa) and charity.
5. Do not pass
between two brahmanas, between a brahmana and his
sacrificial fire, between a wife and her husband, a master and his
servant, and a plough and an ox.
6. Do not let your
foot touch fire, the spiritual master or a brahmana; it must
never touch a cow, a virgin, an old person or a child.
7. Keep one thousand
cubits away from an elephant, a hundred from a horse, ten from a
horned beast, but keep away from the wicked by leaving the country.
8. An elephant is
controlled by a goad (ankusha), a horse by a slap of the
hand, a horned animal with the show of a stick, and a rascal with a
sword.
9. Brahmanas
find satisfaction in a good meal, peacocks in the peal of thunder, a
sadhu in seeing the prosperity of others, and the wicked in
the misery of others.
10. Conciliate a
strong man by submission, a wicked man by opposition, and the one
whose power is equal to yours by politeness or force.
11. The power of a
king lies in his mighty arms; that of a brahmana in his
spiritual knowledge; and that of a woman in her beauty youth and
sweet words.
12. Do not be very
upright in your dealings for you would see by going to the forest
that straight trees are cut down while crooked ones are left
standing.
13. Swans live
wherever there is water, and leave the place where water dries up;
let not a man act so -- and comes and goes as he pleases.
14. Accumulated
wealth is saved by spending just as incoming fresh water is saved by
letting out stagnant water.
15. He who has
wealth has friends and relations; he alone survives and is respected
as a man.
16. The following
four characteristics of the denizens of heaven may be seen in the
residents of this earth planet; charity, sweet words, worship of the
Supreme Personality of Godhead, and satisfying the needs of
brahmanas.
17. The following
qualities of the denizens of hell may characterise men on earth;
extreme wrath, harsh speech, enmity with one's relations, the
company with the base, and service to men of low extraction.
18. By going to the
den of a lion pearls from the head of an elephant may be obtained;
but by visiting the hole of a jackal nothing but the tail of a calf
or a bit of the hide of an ass may be found.
19. The life of an
uneducated man is as useless as the tail of a dog, which neither
covers its rear end, nor protects it from the bites of insects.
20. Purity of
speech, of the mind, of the senses, and a compassionate heart are
needed by one who desires to rise to the divine platform.
21. As you seek
fragrance in a flower, oil in the sesamum seed, fire in wood, ghee
(butter) in milk, and jaggery (guda) in sugarcane; so seek
the spirit that is in the body by means of discrimination.
CHAPTER EIGHT
1. Low class men
desire wealth; middle class men both wealth and respect; but the
noble, honour only; hence honour is the noble man's true wealth.
3. The lamp eats up
the darkness and therefore it produces blackened lamp; in the same
way according to the nature of our diet (sattva, rajas, or
tamas) we produce offspring in similar quality.
4. O wise man! Give
your wealth only to the worthy and never to others. The water of the
sea received by the clouds is always sweet. The rainwater enlivens
all living beings of the earth both movable (insects, animals,
humans, etc.) and immovable (plants, trees, etc.), and then returns
to the ocean where its value is multiplied a million fold.
5. The wise who
discern the essence of things have declared that the yavana
(meat eater) is equal in baseness to a thousand candalas (the
lowest class), and hence a yavana is the basest of men;
indeed there is no one more base.
6. After having
rubbed oil on the body, after encountering the smoke from a funeral
pyre, after sexual intercourse, and after being shaved, one remains
a chandala until he bathes.
7. Water is the
medicine for indigestion; it is invigorating when the food that is
eaten is well digested; it is like nectar when drunk in the middle
of a dinner; and it is like poison when taken at the end of a meal.
8. Knowledge is lost
without putting it into practice; a man is lost due to ignorance; an
army is lost without a commander; and a woman is lost without a
husband.
9. A man who
encounters the following three is unfortunate; the death of his wife
in his old age, the entrusting of money into the hands of relatives,
and depending upon others for food.
10. Chanting of the
Vedas without making ritualistic sacrifices to the Supreme
Lord through the medium of Agni, and sacrifices not followed by
bountiful gifts are futile. Perfection can be achieved only through
devotion (to the Supreme Lord) for devotion is the basis of all
success.
13. There is no
austerity equal to a balanced mind, and there is no happiness equal
to contentment; there is no disease like covetousness, and no virtue
like mercy.
14. Anger is a
personification of Yama (the demigod of death); thirst is like the
hellish river Vaitarani; knowledge is like a kamadhenu (the
cow of plenty); and contentment is like Nandanavana (the garden of
Indra).
15. Moral excellence
is an ornament for personal beauty; righteous conduct, for high
birth; success for learning; and proper spending for wealth.
16. Beauty is
spoiled by an immoral nature; noble birth by bad conduct; learning,
without being perfected; and wealth by not being properly utilised.
17. Water seeping
into the earth is pure; and a devoted wife is pure; the king who is
the benefactor of his people is pure; and pure is the brahmana
who is contented.
18. Discontented
brahmanas, contented kings, shy prostitutes, and immodest
housewives are ruined.
19. Of what avail is
a high birth if a person is destitute of scholarship? A man who is
of low extraction is honoured even by the demigods if he is learned.
20. A learned man is
honoured by the people. A learned man commands respect everywhere
for his learning. Indeed, learning is honoured everywhere.
21. Those who are
endowed with beauty and youth and who are born of noble families are
worthless if they have no learning. They are just like the
kimshuka blossoms ( flowers of the palasa tree) which,
though beautiful, ha
