Introduction to Sri Chanakya Niti-Shastra: The Political Ethics of Chanakya Pandit

About 2,300 years ago the Greek conqueror Alexander the Great invaded the Indian subcontinent. His o ensive u!on the land"s !atch#ork o s$all Hindu e$!ires !roved to be highly success ul due to the disunity o the !etty rulers. It #as %hanakya &andit #ho, eeling dee!ly distressed at heart, searched or and discovered a quali ied leader in the !erson o %handragu!ta 'aurya. Although a $ere dasi-!utra, that is, a son o a $aidservant by the 'agadha (ing )anda, %handragu!ta #as highly intelligent, courageous and !hysically !o#er ul. %hanakya cared little that by birth he should not have dared to a!!roach the throne. A $an o acute discretion, %hanakya desired only that a ruler o extraordinary ca!abilities be raised to the exalted !ost o (ing o 'agadha so that the o ensive launched by the *avanas +Greeks, could be re!ressed. It is said that %hanakya had been !ersonally o ended by (ing )anda and that this !o#er ul brah$ana had vo#ed to kee! his long sikha unknotted until he sa# to the de$ise o the conte$!tuous ruler and his drunken !rinces. -rue to his oath, it #as only a ter %hanakya &andit engineered a s#i t death or the degraded and #orthless rulers o the )anda dynasty that this great brah$ana #as able to again tie u! his tu t o hair. -here are several versions relating the exact #ay that %hanakya had set about eli$inating the )andas, and it a!!ears historians have ound it di icult to se!arate act ro$ olk legend as regards to certain s!eci ic details. A ter the )anda do#n all, it beca$e easy or %handragu!ta to #in the su!!ort o the 'agadha citi.ens, #ho res!onded #ar$ly to their ne# heroic and handso$e young ruler. (ings o neighbouring states rallied under %handragu!ta"s su.erainty and the last o the Greeks headed by Alexander"s general /eleucus #ere de eated. 0ith the dual obstacles o the )andas and Alexander"s troo!s out o the #ay, %hanakya &andit used every !olitical device and intrigue to unite the greater !ortion o the Indian sub-continent. 1nder the &ri$e $inistershi! o %hanakya, (ing %handragu!ta 'aurya conquered all the lands u! to Iran in the )orth #est and do#n to the extre$ities o (arnataka or 'ysore state in the /outh. It #as by his #its alone that this skinny and illclad brah$ana directed the or$ation o the greatest Indian e$!ire ever be ore seen in history +i.e. since the beginning o (ali-yuga,. -hus the indigenous 2edic culture o the sacred land o 3harata #as !rotected and the s!iritual !ractices o the Hindus could go on unha$!ered.

Although $any great savants o the science o niti such as 3rihas!ati, /hukracharya, 3hartrihari and 2ishnushar$a have echoed $any o these instructions in their o#n celebrated #orks, it is !erha!s the #ay that %hanakya a!!lied his teachings o nitishastra that has $ade hi$ stand out as a signi icant historical igure. -he great &andit teaches us that lo ty ideals can beco$e a certain reality i #e intelligently #ork to#ards achieving our goal in a deter$ined, !rogressive and !ractical $anner. 4r. 5. /ha$ashastry, the translator o the 6nglish version o (autilya"s Artha-/hastra, quotes a !rediction ro$ the 2ishnu &urana ourth canto, t#enty- ourth cha!ter, regarding the a!!earance o %hanakya &andit. -his !rediction, incidentally, #as scribed i ty centuries ago, nearly 2,700 years be ore this !olitical heavy#eight and $an o destiny #as to a!!ear. -he !rediction in or$s us8 9+:irst, 'aha!ad$a then his sons only nine in nu$ber - #ill be the lords o the earth or a hundred years. A brah$ana na$ed (autilya #ill slay these )andas. ;n their death, the 'auryas #ill en<oy the earth. (autilya hi$sel #ill install %handragu!ta on the throne. His son #ill be 3indusara and his son #ill be Ashokavardhana.9 /i$ilar !ro!hecies are also re!eated in the 3hagavata, 2ayu and 'atsya &uranas. In !resenting this #ork I have traced out and re erred to t#o old 6nglish versions o %hanakya )iti-shastra !ublished at the close o the last century. Ho#ever, these a!!arently #ere translated by $ere scholars +not devotees, #ho see$ to have $issed $any subtleties o %hanakya"s vast #it and #isdo$. Another unedited and un!ublished $anuscri!t %hanakya )iti-shastra #ith both 6nglish translation and =atinised transliteration !roduced by the 2rindavana I/(%;) %entre #as also re erred to. It #as ho#ever the learned 2aishnava !andit and /anskrit scholar /ri 2. 3adarayana 'urthy, o the /outh Indian 'adhva /chool, #ho hel!ed $e see the de!th and i$!ort o these verses ro$ the original 4evanagari. I have been told that our blessed s!iritual $aster His 4ivine Grace A.%. 3haktivedanta /#a$i &rabhu!ada had ex!ressed a desire that /ri %hanakya )iti-shastra be !ro!erly translated into 6nglish. It is ho!ed that our !resent rendering #ill be at least use ul i not instructive to the reader. =et us exa$ine no# in a e# #ords on the science o niti, or co$$on sense, ro$ the !en o /rila 3haktivinoda, the great >?th century devotee!ioneer o the #orld#ide !ro!agation o =ord %haitanya "s divine $essage. -aking the t#o #ords 9co$$on sense9 right u! to their highest level, he has #ritten8 'an"s glory is in co$$on sense, 4ictating us the grace, -hat $an is $ade to live and love -he beauteous Heaven"s e$brace. In other #ords, the real goal o niti, indeed the goal o li e, is to realise one"s eternal !osition o (rishna consciousness. -he 3hagavad-gita con ir$s /rila 3haktivinode"s vie# in the inal line o its last sloka8 dhruva nitir $atir $a$a. A translation o that ull verse runs8 9+/an<aya said, 0herever there is (rishna the $aster o all $ystics, and #herever there is Ar<una the su!re$e archer, there #ill also be o!ulence, victory, extraordinary !o#er and $orality +niti,. -hat is 'y o!inion.9 'iles 4avis +&atita &avana dasa, 'akara /ankranti 4ay &ausa /hukla )ava$i >@th Aanuary >?B> =uckno#, India

Chapter One >. Hu$bly bo#ing do#n be ore the al$ighty =ord /ri 2ishnu, the =ord o the three #orlds, I recite $axi$s o the science o !olitical ethics +niti, selected ro$ the various satras. 2. -hat $an #ho by the study o these $axi$s ro$ the shastras acquires a kno#ledge o the $ost celebrated !rinci!les o duty, and understands #hat ought and #hat ought not to be ollo#ed, and #hat is good and #hat is bad, is $ost excellent. 3. -here ore #ith an eye to the !ublic good, I shall s!eak that #hich, #hen understood, #ill lead to an understanding o things in their !ro!er !ers!ective. @. 6ven a !andit co$es to grie by giving instruction to a oolish disci!le, by $aintaining a #icked #i e, and by excessive a$iliarity #ith the $iserable. C. A #icked #i e, a alse riend, a saucy servant and living in a house #ith a ser!ent in it are nothing but death. D. ;ne should save his $oney against hard ti$es, save his #i e at the sacri ice o his riches, but invariably one should save his soul even at the sacri ice o his #i e and riches. 7. /ave your #ealth against uture cala$ity. 4o not say, 90hat ear has a rich $an o cala$ityE9 0hen riches begin to orsake one even the accu$ulated stock d#indles a#ay. B. 4o not inhabit a country #here you are not res!ected, cannot earn your livelihood, have no riends, or cannot acquire kno#ledge. ?. 4o not stay or a single day #here there are not these ive !ersons8 a #ealthy $an, a brah$ana #ell versed in 2edic lore, a king, a river and a !hysician. >0. 0ise $en should never go into a country #here there are no $eans o earning one"s livelihood, #here the !eo!le have no dread o anybody, have no sense o sha$e, no intelligence, or a charitable dis!osition. >>. -est a servant #hile in the discharge o his duty, a relative in di iculty, a riend in adversity, and a #i e in $is ortune. >2. He is a true riend #ho does not orsake us in ti$e o need, $is ortune, a$ine, or #ar, in a king"s court, or at the cre$atoriu$ +s$ashana,. >3. He #ho gives u! #hat is i$!erishable or that #hich is !erishable, loses that #hich is i$!erishableF and doubtlessly loses that #hich is !erishable also. >@. A #ise $an should $arry a virgin o a res!ectable a$ily even i she is de or$ed. He should not $arry one o a lo#-class a$ily, though beauti ul. 'arriage in a a$ily o equal status is !re erable. >C. 4o not !ut your trust in rivers, $en #ho carry #ea!ons, beasts #ith cla#s or horns, #o$en, and $e$bers o a royal a$ily. >D. 6ven ro$ !oison extract nectar, #ash and take back gold i it has allen in ilth, receive the highest kno#ledge +(rishna consciousness, ro$ a lo# born !ersonF so also a girl !ossessing virtuous qualities +stri-ratna, even i she be born in a disre!utable a$ily. >7. 0o$en have hunger t#o- old, shyness our- old, daring six- old, and lust eight- old as co$!ared to $en.

Chapter Two >. 1ntruth ulness, rashness, guile, stu!idity, avarice, uncleanliness and cruelty are a #o$en"s seven natural la#s. 2. -o have ability or eating #hen dishes are ready at hand, to be robust and virile in the co$!any o one"s religiously #edded #i e, and to have a $ind or $aking charity #hen one is !ros!erous are the ruits o no ordinary austerities. 3. He #hose son is obedient to hi$, #hose #i e"s conduct is in accordance #ith his #ishes, and #ho is content #ith his riches, has his heaven here on earth. @. -hey alone are sons #ho are devoted to their ather. He is a ather #ho su!!orts his sons. He is a riend in #ho$ #e can con ide, and she only is a #i e in #hose co$!any the husband eels contented and !eace ul. C. Avoid hi$ #ho talks s#eetly be ore you but tries to ruin you behind your back, or he is like a !itcher o !oison #ith $ilk on to!. D. 4o not !ut your trust in a bad co$!anion nor even trust an ordinary riend, or i he should get angry #ith you, he $ay bring all your secrets to light. 7. 4o not reveal #hat you have thought u!on doing, but by #ise council kee! it secret being deter$ined to carry it into execution. B. :oolishness is indeed !ain ul, and verily so is youth, but $ore !ain ul by ar than either is being obliged in another !erson"s house. ?. -here does not exist a ruby in every $ountain, nor a !earl in the head o every ele!hantF neither are the sadhus to be ound every#here, nor sandal trees in every orest. >0. 0ise $en should al#ays bring u! their sons in various $oral #ays, or children #ho have kno#ledge o niti-sastra and are #ell-behaved beco$e a glory to their a$ily. >>. -hose !arents #ho do not educate their sons are their ene$iesF or as is a crane a$ong s#ans, so are ignorant so are ignorant sons in a !ublic asse$bly. >2. 'any a bad habit is develo!ed through overindulgence, and $any a good one by chastise$ent, there ore beat your son as #ell as your !u!ilF never indulge the$. +9/!are the rod and s!oil the child.9, >3. =et not a single day !ass #ithout your learning a verse, hal a verse, or a ourth o it, or even one letter o itF nor #ithout attending to charity, study and other !ious activity. >@. /e!aration ro$ the #i e, disgrace ro$ one"s o#n !eo!le, an ene$y saved in battle, service to a #icked king, !overty, and a $is$anaged asse$bly8 these six kinds o evils, i a licting a !erson, burn hi$ even #ithout ire. >C. -rees on a river bank, a #o$an in another $an"s house, and kings #ithout counsellors go #ithout doubt to s#i t destruction.

>D. A brah$ana"s strength is in his learning, a king"s strength is in his ar$y, a vaishya"s strength is in his #ealth and a shudra"s strength is in his attitude o service. >7. -he !rostitute has to orsake a $an #ho has no $oney, the sub<ect a king that cannot de end hi$, the birds a tree that bears no ruit, and the guests a house a ter they have inished their $eals. >B. 3rah$anas quit their !atrons a ter receiving al$s ro$ the$, scholars leave their teachers a ter receiving education ro$ the$, and ani$als desert a orest that has been burnt do#n. >?. He #ho be riends a $an #hose conduct is vicious, #hose vision i$!ure, and #ho is notoriously crooked, is ra!idly ruined. 20. :riendshi! bet#een equals lourishes, service under a king is res!ectable, it is good to be business-$inded in !ublic dealings, and a handso$e lady is sa e in her o#n ho$e. Chapter Three >. In this #orld, #hose a$ily is there #ithout ble$ishE 0ho is ree ro$ sickness and grie E 0ho is orever ha!!yE 2. A $an"s descent $ay be discerned by his conduct, his country by his !ronunciation o language, his riendshi! by his #ar$th and glo#, and his ca!acity to eat by his body. 3. Give your daughter in $arriage to a good a$ily, engage your son in learning, see that your ene$y co$es to grie , and engage your riends in dhar$a. +(rsna consciousness,. @. ; a rascal and a ser!ent, the ser!ent is the better o the t#o, or he strikes only at the ti$e he is destined to kill, #hile the or$er at every ste!. C. -here ore kings gather round the$selves $en o good a$ilies, or they never orsake the$ either at the beginning, the $iddle or the end. D. At the ti$e o the !ralaya +universal destruction, the oceans are to exceed their li$its and seek to change, but a saintly $an never changes. 7. 4o not kee! co$!any #ith a ool or as #e can see he is a t#o-legged beast. =ike an unseen thorn he !ierces the heart #ith his shar! #ords. B. -hough $en be endo#ed #ith beauty and youth and born in noble a$ilies, yet #ithout education they are like the !alasa lo#er #hich is void o s#eet ragrance. ?. -he beauty o a cuckoo is in its notes, that o a #o$an in her unalloyed devotion to her husband, that o an ugly !erson in his scholarshi!, and that o an ascetic in his orgiveness. >0. Give u! a $e$ber to save a a$ily, a a$ily to save a village, a village to save a country, and the country to save yoursel . >>. -here is no !overty or the industrious. /in does not attach itsel to the !erson !racticing <a!a +chanting o the holy na$es o the =ord,. -hose #ho are absorbed in $auna$ +silent conte$!lation o the =ord, have no quarrel #ith others. -hey are earless #ho re$ain al#ays alert.

>2. ... >3. 0hat is too heavy or the strong and #hat !lace is too distant or those #ho !ut orth e ortE 0hat country is oreign to a $an o true learningE 0ho can be ini$ical to one #ho s!eaks !leasinglyE >@. As a #hole orest beco$es ragrant by the existence o a single tree #ith s#eets$elling blosso$s in it, so a a$ily beco$es a$ous by the birth o a virtuous son. >C. As a single #ithered tree, i set a la$e, causes a #hole orest to burn, so does a rascal son destroy a #hole a$ily. >D. As night looks delight ul #hen the $oon shines, so is a a$ily gladdened by even one learned and virtuous son. >7. 0hat is the use o having $any sons i they cause grie and vexationE It is better to have only one son ro$ #ho$ the #hole a$ily can derive su!!ort and !eace ulness. >B. :ondle a son until he is ive years o age, and use the stick or another ten years, but #hen he has attained his sixteenth year treat hi$ as a riend. >?. He #ho runs a#ay ro$ a ear ul cala$ity, a oreign invasion, a terrible a$ine, and the co$!anionshi! o #icked $en is sa e. 20 He #ho has not acquired one o the ollo#ing8 religious $erit +dhar$a,, #ealth +artha,, satis action o desires +ka$a,, or liberation +$oksa, is re!eatedly born to die. 2>. =aksh$i, the Goddess o #ealth, co$es o Her o#n accord #here ools are not res!ected, grain is #ell stored u!, and the husband and #i e do not quarrel. Chapter Four >. -hese ive8 the li e-s!an, the ty!e o #ork, #ealth, learning and the ti$e o one"s death are deter$ined #hile one is in the #o$b. 2. ; s!ring, riends and relatives lee ro$ a devotee o the =ord8 yet those #ho ollo# hi$ bring $erit to their a$ilies through their devotion. 3. :ish, tortoises, and birds bring u! their young by $eans o sight, attention and touchF so do saintly $en a ord !rotection to their associates by the sa$e $eans. @. As long as your body is healthy and under control and death is distant, try to save your soulF #hen death is i$$anent #hat can you doE C. =earning is like a co# o desire. It, like her, yields in all seasons. =ike a $other, it eeds you on your <ourney. -here ore learning is a hidden treasure. D. A single son endo#ed #ith good qualities is ar better than a hundred devoid o the$. :or the $oon, though one, dis!els the darkness, #hich the stars, though nu$erous, can not. 7. A still-born son os su!erior to a oolish son endo#ed #ith a long li e. -he irst causes grie or but a $o$ent #hile the latter like a bla.ing ire consu$es his !arents in grie or li e. B. 5esiding in a s$all village devoid o !ro!er living acilities, serving a !erson born o a lo# a$ily, un#holeso$e ood, a ro#ning #i e, a oolish son, and a #ido#ed daughter burn the body #ithout ire.

?. 0hat good is a co# that neither gives $ilk nor conceivesE /i$ilarly, #hat is the value o the birth o a son i he beco$es neither learned nor a !ure devotee o the =ordE >0. 0hen one is consu$ed by the sorro#s o li e, three things give hi$ relie 8 o s!ring, a #i e, and the co$!any o the =ord"s devotees. >>. (ings s!eak or once, $en o learning once, and the daughter is given in $arriage once. All these things ha!!en once and only once. >2. 5eligious austerities should be !racticed alone, study by t#o, and singing by three. A <ourney should be undertaken by our, agriculture by ive, and #ar by $any together. >3. /he is a true #i e #ho is clean +suci,, ex!ert, chaste, !leasing to the husband, and truth ul. >@. -he house o a childless !erson is a void, all directions are void to one #ho has no relatives, the heart o a ool is also void, but to a !overty stricken $an all is void. >C. /cri!tural lessons not !ut into !ractice are !oisonF a $eal is !oison to hi$ #ho su ers ro$ indigestionF a social gathering is !oison to a !overty stricken !ersonF and a young #i e is !oison to an aged $an. >D. -hat $an #ho is #ithout religion and $ercy should be re<ected. A guru #ithout s!iritual kno#ledge should be re<ected. -he #i e #ith an o ensive ace should be given u!, and so should relatives #ho are #ithout a ection. >7. %onstant travel brings old age u!on a $anF a horse beco$es old by being constantly tied u!F lack o sexual contact #ith her husband brings old age u!on a #o$anF and gar$ents beco$e old through being le t in the sun. >B. %onsider again and again the ollo#ing8 the right ti$e, the right riends, the right !lace, the right $eans o inco$e, the right #ays o s!ending, and ro$ #ho$ you derive your !o#er. >?. :or the t#ice-born the ire +Agni, is a re!resentative o God. -he /u!re$e =ord resides in the heart o His devotees. -hose o average intelligence +al!a-buddhi or kanista-adhikari, see God only in His sri-$urti +deity or$,, but those o broad vision see the /u!re$e =ord every#here. Chapter Five >. Agni is the #orshi!able !erson or the t#ice-bornF the brah$ana or the other castesF the husband or the #i eF and the guest #ho co$es or ood at the $idday $eal or all. 2. As gold is tested in our #ays by rubbing, cutting, heating and beating -- so a $an should be tested by these our things8 his renunciation, his conduct, his qualities and his actions. 3. A thing $ay be dreaded as long as it has not overtaken you, but once it has co$e u!on you, try to get rid o it #ithout hesitation. @. -hough !ersons be born ro$ the sa$e #o$b and under the sa$e stars, they do not beco$e alike in dis!osition as the thousand ruits o the badari tree. C. He #hose hands are clean does not like to hold an o iceF he #ho desires nothing cares not or bodily decorationsF he #ho is only !artially educated cannot s!eak agreeablyF and he #ho s!eaks out !lainly cannot be a deceiver.

D. -he learned are envied by the oolishF rich $en by the !oorF chaste #o$en by adulteressesF and beauti ul ladies by ugly ones. 7. Indolent a!!lication ruins studyF $oney is lost #hen entrusted to othersF a ar$er #ho so#s his seed s!arsely is ruinedF and an ar$y is lost or #ant o a co$$ander. B. =earning is retained through !utting into !racticeF a$ily !restige is $aintained through good behaviourF a res!ectable !erson is recognised by his excellent qualitiesF and anger is seen in the eyes. ?. 5eligion is !reserved by #ealthF kno#ledge by diligent !racticeF a king by conciliatory #ordsF and a ho$e by a duti ul house#i e. >0. -hose #ho blas!he$e 2edic #isdo$, #ho ridicule the li e style reco$$ended in the satras, and #ho deride $en o !eace ul te$!era$ent, co$e to grie unnecessarily. >>. %harity !uts and end to !overtyF righteous conduct to $iseryF discretion to ignoranceF and scrutiny to ear. >2. -here is no disease +so destructive, as lustF no ene$y like in atuationF no ire like #rathF and no ha!!iness like s!iritual kno#ledge. >3. A $an is born alone and dies aloneF and he ex!eriences the good and bad consequences o his kar$a aloneF and he goes alone to hell or the /u!re$e abode. >@. Heaven is but a stra# to hi$ #ho kno#s s!iritual li eF so is li e to a valiant $anF a #o$an to hi$ #ho has subdued his sensesF and the universe to hi$ #ho is #ithout attach$ent or the #orld. >C. =earning is a riend on the <ourneyF a #i e in the houseF $edicine in sicknessF and religious $erit is the only riend a ter death. >D. 5ain #hich alls u!on the sea is uselessF so is ood or one #ho is satiatedF in vain is a gi t or one #ho is #ealthyF and a burning la$! during the dayti$e is useless. >7. -here is no #ater like rain#aterF no strength like one"s o#nF no light like that o the eyesF and no #ealth $ore dear than ood grain. >B. -he !oor #ish or #ealthF ani$als or the aculty o s!eechF $en #ish or heavenF and godly !ersons or liberation. >?. -he earth is su!!orted by the !o#er o truthF it is the !o#er o truth that $akes the sun shine and the #inds blo#F indeed all things rest u!on truth. 20. -he Goddess o #ealth is unsteady +chanchala,, and so is the li e breath. -he duration o li e is uncertain, and the !lace o habitation is uncertainF but in all this inconsistent #orld religious $erit alone is i$$ovable. 2>. A$ong $en the barber is cunningF a$ong birds the cro#F a$ong beasts the <ackalF and a$ong #o$en, the $alin + lo#er girl,. 22. -hese ive are your athersF he #ho gave you birth, girdled you #ith sacred thread, teaches you, !rovides you #ith ood, and !rotects you ro$ ear ul situations. 23. -hese ive should be considered as $othersF the king"s #i e, the !rece!tor"s #i e, the riend"s #i e, your #i e"s $other, and your o#n $other.

Chapter Si >. 3y $eans o hearing one understands dhar$a, $alignity vanishes, kno#ledge is acquired, and liberation ro$ $aterial bondage is gained. 2. A$ong birds the cro# is vileF a$ong beasts the dogF the ascetic #hose sins is abo$inable, but he #ho blas!he$es others is the #orst chandala. 3. 3rass is !olished by ashesF co!!er is cleaned by ta$arindF a #o$an, by her $ensesF and a river by its lo#. @. -he king, the brah$ana, and the ascetic yogi #ho go abroad are res!ectedF but the #o$an #ho #anders is utterly ruined. C. He #ho has #ealth has riends. He #ho is #ealthy has relatives. -he rich one alone is called a $an, and the a luent alone are res!ected as !andits. D. As is the desire o &rovidence, so unctions one"s intellectF one"s activities are also controlled by &rovidenceF and by the #ill o &rovidence one is surrounded by hel!ers. 7. -i$e !er ects all living beings as #ell as kills the$F it alone is a#ake #hen all others are aslee!. -i$e is insur$ountable. B. -hose born blind cannot seeF si$ilarly blind are those in the gri! o lust. &roud $en have no !erce!tion o evilF and those bent on acquiring riches see no sin in their actions. ?. -he s!irit soul goes through his o#n course o kar$a and he hi$sel su ers the good and bad results thereby accrued. 3y his o#n actions he entangles hi$sel in sa$sara, and by his o#n e orts he extricates hi$sel . >0. -he king is obliged to acce!t the sins o his sub<ectsF the !urohit +!riest, su ers or those o the kingF a husband su ers or those o his #i eF and the guru su ers or those o his !u!ils. >>. A ather #ho is a chronic debtor, an adulterous $other, a beauti ul #i e, and an unlearned son are ene$ies + in one"s o#n ho$e,. >2. %onciliate a covetous $an by $eans o a gi t, an obstinate $an #ith olded hands in salutation, a ool by hu$ouring hi$, and a learned $an by truth ul #ords. >3. It is better to be #ithout a kingdo$ than to rule over a !etty oneF better to be #ithout a riend than to be riend a rascalF better to be #ithout a disci!le than to have a stu!id oneF and better to be #ithout a #i e than to have a bad one. >@. Ho# can !eo!le be $ade ha!!y in a !etty kingdo$E 0hat !eace can #e ex!ect ro$ a rascal riendE 0hat ha!!iness can #e have at ho$e in the co$!any o a bad #i eE Ho# can reno#n be gained by instructing an un#orthy disci!leE >C. =earn one thing ro$ a lionF one ro$ a craneF our a cockF ive ro$ a cro#F six ro$ a dogF and three ro$ an ass. >D. -he one excellent thing that can be learned ro$ a lion is that #hatever a $an intends doing should be done by hi$ #ith a #hole-hearted and strenuous e ort. >7. -he #ise $an should restrain his senses like the crane and acco$!lish his !ur!ose #ith due kno#ledge o his !lace, ti$e and ability. >B. -o #ake at the !ro!er ti$eF to take a bold stand and ightF to $ake a air division +o !ro!erty, a$ong relationsF and to earn one"s o#n bread by !ersonal exertion are the our excellent things to be learned ro$ a cock.

>?. 1nion in !rivacy +#ith one"s #i e,F boldnessF storing a#ay use ul ite$sF #atch ulnessF and not easily trusting othersF these ive things are to be learned ro$ a cro#. 20. %ontent$ent #ith little or nothing to eat although one $ay have a great a!!etiteF to a#aken instantly although one $ay be in a dee! slu$berF un linching devotion to the $asterF and braveryF these six qualities should be learned ro$ the dog. 2>. Although an ass is tired, he continues to carry his burdenF he is un$ind ul o cold and heatF and he is al#ays contentedF these three things should be learned ro$ the ass. 22. He #ho shall !ractice these t#enty virtues shall beco$e invincible in all his undertakings. Chapter Seven >. A #ise $an should not reveal his loss o #ealth, the vexation o his $ind, the $isconduct o his o#n #i e, base #ords s!oken by others, and disgrace that has be allen hi$. 2. He #ho gives u! shyness in $onetary dealings, in acquiring kno#ledge, in eating and in business, beco$es ha!!y. 3. -he ha!!iness and !eace attained by those satis ied by the nectar o s!iritual tranquillity is not attained by greedy !ersons restlessly $oving here and there. @. ;ne should eel satis ied #ith the ollo#ing three thingsF his o#n #i e, ood given by &rovidence and #ealth acquired by honest e ortF but one should never eel satis ied #ith the ollo#ing threeF study, chanting the holy na$es o the =ord +<a!a, and charity. C. 4o not !ass bet#een t#o brah$anas, bet#een a brah$ana and his sacri icial ire, bet#een a #i e and her husband, a $aster and his servant, and a !lough and an ox. D. 4o not let your oot touch ire, the s!iritual $aster or a brah$anaF it $ust never touch a co#, a virgin, an old !erson or a child. 7. (ee! one thousand cubits a#ay ro$ an ele!hant, a hundred ro$ a horse, ten ro$ a horned beast, but kee! a#ay ro$ the #icked by leaving the country. B. An ele!hant is controlled by a goad +ankusha,, a horse by a sla! o the hand, a horned ani$al #ith the sho# o a stick, and a rascal #ith a s#ord. ?. 3rah$anas ind satis action in a good $eal, !eacocks in the !eal o thunder, a sadhu in seeing the !ros!erity o others, and the #icked in the $isery o others. >0. %onciliate a strong $an by sub$ission, a #icked $an by o!!osition, and the one #hose !o#er is equal to yours by !oliteness or orce. >>. -he !o#er o a king lies in his $ighty ar$sF that o a brah$ana in his s!iritual kno#ledgeF and that o a #o$an in her beauty youth and s#eet #ords. >2. 4o not be very u!right in your dealings or you #ould see by going to the orest that straight trees are cut do#n #hile crooked ones are le t standing. >3. /#ans live #herever there is #ater, and leave the !lace #here #ater dries u!F let not a $an act so -- and co$e and go as he !leases. >@. Accu$ulated #ealth is saved by s!ending <ust as inco$ing resh #ater is saved by letting out stagnant #ater.

>C. He #ho has #ealth has riends and relationsF he alone survives and is res!ected as a $an. >D. -he ollo#ing our characteristics o the deni.ens o heaven $ay be seen in the residents o this earth !lanetF charity, s#eet #ords, #orshi! o the /u!re$e &ersonality o Godhead, and satis ying the needs o brah$anas. >7. -he ollo#ing qualities o the deni.ens o hell $ay characterise $en on earthF extre$e #rath, harsh s!eech, en$ity #ith one"s relations, the co$!any #ith the base, and service to $en o lo# extraction. >B. 3y going to the den o a lion !earls ro$ the head o an ele!hant $ay be obtainedF but by visiting the hole o a <ackal nothing but the tail o a cal or a bit o the hide o an ass $ay ound. >?. -he li e o an uneducated $an is as useless as the tail o a dog #hich neither covers its rear end, nor !rotects it ro$ the bites o insects. 20. &urity o s!eech, o the $ind, o the senses, and the o a co$!assionate heart are needed by one #ho desires to rise to the divine !lat or$. 2>. As you seek ragrance in a lo#er, oil in the sesa$u$ seed, ire in #ood, ghee in $ilk, and <aggery +guda, in sugarcaneF so seek the s!irit that is in the body by $eans o discri$ination. Chapter Ei!ht >. =o# class $en desire #ealthF $iddle class $en both #ealth and res!ectF but the noble, honour onlyF hence honour is the noble $an"s true #ealth. 2. ... 3. -he la$! eats u! the darkness and there ore it !roduces la$! blackF in the sa$e #ay according to the nature o our diet +sattva, ra<as, or ta$as, #e !roduce o s!ring in si$ilar quality. @. ; #ise $anG Give your #ealth only to the #orthy and never to others. -he #ater o the sea received by the clouds is al#ays s#eet. -he rain #ater enlivens all living beings o the earth both $ovable +insects, ani$als, hu$ans, etc., and i$$ovable +!lants, trees, etc.,, and then returns to the ocean it value $ulti!lied a $illion old. C. -he #ise #ho discern the essence o things have declared that the yavana +$eat eater, is equal in baseness to a thousand candalas the lo#est class,, and hence a yavana is the basest o $enF indeed there is no one $ore base. D. A ter having rubbed oil on the body, a ter encountering the s$oke ro$ a uneral !yre, a ter sexual intercourse, and a ter being shaved, one re$ains a chandala until he bathes. 7. 0ater is the $edicine or indigestionF it is invigorating #hen the ood that is eaten is #ell digestedF it is like nectar #hen drunk in the $iddle o a dinnerF and it is like !oison #hen taken at the end o a $eal. B. (no#ledge is lost #ithout !utting it into !racticeF a $an is lost due to ignoranceF an ar$y is lost #ithout a co$$anderF and a #o$an is lost #ithout a husband. ?. A $an #ho encounters the ollo#ing three is un ortunateF the death o his #i e in his old age, the entrusting o $oney into the hands o relatives, and de!ending u!on others

or ood. >0. %hanting o the 2edas #ithout $aking ritualistic sacri ices to the /u!re$e =ord through the $ediu$ o Agni, and sacri ices not ollo#ed by bounti ul gi ts are utile. &er ection can be achieved only through devotion +to the /u!re$e =ord, or devotion is the basis o all success. >>. ... >2. ... >3. -here is no austerity equal to a balanced $ind, and there is no ha!!iness equal to content$entF there is no disease like covetousness, and no virtue like $ercy. >@. Anger is a !ersoni ication o *a$a +the de$igod o death,F thirst is like the hellish river 2aitaraniF kno#ledge is like a ka$adhenu +the co# o !lenty,F and content$ent is like )andanavana +the garden o Indra,. >C. 'oral excellence is an orna$ent or !ersonal beautyF righteous conduct, or high birthF success or learningF and !ro!er s!ending or #ealth. >D. 3eauty is s!oiled by an i$$oral natureF noble birth by bad conductF learning, #ithout being !er ectedF and #ealth by not being !ro!erly utilised. >7. 0ater see!ing into the earth is !ureF and a devoted #i e is !ureF the king #ho is the bene actor o his !eo!le is !ureF and !ure is the brah$ana #ho is contented. >B. 4iscontented brah$anas, contented kings, shy !rostitutes, and i$$odest house#ives are ruined. >?. ; #hat avail is a high birth i a !erson is destitute o scholarshi!E A $an #ho is o lo# extraction is honoured even y the de$igods i he is learned. 20. A learned $an is honoured by the !eo!le. A learned $an co$$ands res!ect every#here or his learning. Indeed, learning is honoured every#here. 2>. those #ho are endo#ed #ith beauty and youth and #ho are born o noble a$ilies are #orthless i they have no learning. -hey are <ust like the ki$shuka blosso$s + lo#ers o the !alasa tree, #hich, though beauti ul, have no ragrance. 22. -he earth is encu$bered #ith the #eight o the lesh-eaters, #ine-bibblers, dolts and blockheads, #ho are beasts in the or$ o $en. 23. -here is no ene$y like a ya<na +sacri ice, #hich consu$es the kingdo$ #hen not attended by eeding on a large scaleF consu$es the !riest #hen the chanting is not done !ro!erlyF and consu$es the ya<a$an +the res!onsible !erson, #hen the gi ts are not $ade. Chapter Nine >. 'y dear child, i you desire to be ree ro$ the cycle o birth and death, then abandon the ob<ects o sense grati ication as !oison. 4rink instead the nectar o orbearance, u!right conduct, $ercy, cleanliness and truth. 2. -hose base $en #ho s!eak o the secret aults o others destroy the$selves like ser!ents #ho stray onto anthills. 3. &erha!s nobody has advised =ord 3rah$a, the creator, to i$!art !er u$e to goldF ruit to the sugarcaneF lo#ers to the sandal#ood treeF #ealth to the learnedF and long

li e to the king. @. )ectar +a$rita, is the best a$ong $edicinesF eating good ood is the best o all ty!es o $aterial ha!!inessF the eye is the chie a$ong all organsF and the head occu!ies the chie !osition a$ong all !arts o the body. C. )o $essenger can travel about in the sky and no tidings co$e ro$ there. -he voice o its inhabitants as never heard, nor can any contact be established #ith the$. -here ore the brah$ana #ho !redicts the ecli!se o the sun and $oon #hich occur in the sky $ust be considered as a vid#an +$an o great learning,. D. -he student, the servant, the traveller, the hungry !erson, the rightened $an, the treasury guard, and the ste#ard8 these seven ought to be a#akened i they all aslee!. 7. -he ser!ent, the king, the tiger, the stinging #as!, the s$all child, the dog o#ned by other !eo!le, and the ool8 these seven ought not to be a#akened ro$ slee!. B. ; those #ho have studied the 2edas or $aterial re#ards, and those #ho acce!t oodstu s o ered by shudras, #hat !otency have theyE -hey are <ust like ser!ents #ithout angs. ?. He #ho neither rouses ear by his anger, nor con ers a avour #hen he is !leased can neither control nor !rotect. 0hat can he doE >0. -he ser!ent $ay, #ithout being !oisonous, raise high its hood, but the sho# o terror is enough to righten !eo!le -- #hether he be veno$ous or not. >>. 0ise $en s!end their $ornings in discussing ga$bling, the a ternoon discussing the activities o #o$en, and the night hearing about the activities o the t. +-he irst ite$ above re ers to the ga$bling o (ing *uddhisthira, the great devotee o (rishna. -he second ite$ re ers to the glorious deeds o $other /ita, the consort o =ord 5a$achandra. -he third ite$ hints at the adorable childhood !asti$es o /ri (rishna #ho stole butter ro$ the elderly co#herd ladies o Gokula. Hence %hanakya &andita advises #ise !ersons to s!end the $orning absorbed in 'ahabharata, the a ternoon studying 5a$ayana, and the evening devotedly hearing the /ri$ad-3hagvata$., >2. 3y !re!aring a garland or a 4eity #ith one"s o#n handF by grinding sandal !aste or the =ord #ith one"s o#n handF and by #riting sacred texts #ith one"s o#n hand -- one beco$es blessed #ith o!ulence equal to that o Indra. >3. ... >@. &overty is set o by ortitudeF shabby gar$ents by kee!ing the$ cleanF bad ood by #ar$ing itF and ugliness by good behaviour. Chapter Ten >. ;ne destitute o #ealth is not destitute, he is indeed rich +i he is learned,F but the $an devoid o learning is destitute in every #ay. 2. 0e should care ully scrutinise that !lace u!on #hich #e ste! +having it ascertained to be ree ro$ ilth and living creatures like insects, etc.,F #e should drink #ater #hich has been iltered +through a clean cloth,F #e should s!eak only those #ords #hich have the sanction o the satrasF and do that act #hich #e have care ully considered. 3. He #ho desires sense grati ication $ust give u! all thoughts o acquiring kno#ledgeF and he #ho seeks kno#ledge $ust not ho!e or sense grati ication. Ho# can he #ho

seeks sense grati ication acquire kno#ledge, and he #ho !ossesses kno#ledge en<oy $undane sense !leasureE @. 0hat is it that esca!es the observation o !oetsE 0hat is that act #o$en are inca!able o doingE 0hat #ill drunken !eo!le not !rateE 0hat #ill not a cro# eatE C. :ate $akes a beggar a king and a king a beggar. He $akes a rich $an !oor and a !oor $an rich. D. -he beggar is a $iser"s ene$yF the #ise counsellor is the ool"s ene$yF her husband is an adulterous #i e"s ene$yF and the $oon is the ene$y o the thie . 7. -hose #ho are destitute o learning, !enance, kno#ledge, good dis!osition, virtue and benevolence are brutes #andering the earth in the or$ o $en. -hey are burdenso$e to the earth. B. -hose that are e$!ty-$inded cannot be bene ited by instruction. 3a$boo does not acquire the quality o sandal#ood by being associated #ith the 'alaya 'ountain. ?. 0hat good can the scri!tures do to a $an #ho has no sense o his o#nE ; #hat use is as $irror to a blind $anE >0. )othing can re or$ a bad $an, <ust as the !osterious cannot beco$e a su!erior !art o the body though #ashed one hundred ti$es. >>. 3y o ending a kins$an, li e is lostF by o ending others, #ealth is lostF by o ending the king, everything is lostF and by o ending a brah$ana one"s #hole a$ily is ruined. >2. It is better to live under a tree in a <ungle inhabited by tigers and ele!hants, to $aintain onesel in such a !lace #ith ri!e ruits and s!ring #ater, to lie do#n on grass and to #ear the ragged barks o trees than to live a$ongst one"s relations #hen reduced to !overty. >3. -he brah$ana is like treeF his !rayers are the roots, his chanting o the 2edas are the branches, and his religious act are the leaves. %onsequently e ort should be $ade to !reserve his roots or i the roots are destroyed there can be no branches or leaves. >@. 'y $other is (a$ala devi +=aksh$i,, $y ather is =ord Aanardana +2ishnu,, $y kins$en are the 2ishnu-bhaktas +2aisnavas, and, $y ho$eland is all the three #orlds. >C. +-hrough the night, a great $any kinds o birds !erch on a tree but in the $orning they ly in all the ten directions. 0hy should #e la$ent or thatE +/i$ilarly, #e should not grieve #hen #e $ust inevitably !art co$!any ro$ our dear ones,. >D. He #ho !ossesses intelligence is strongF ho# can the $an that is unintelligent be !o#er ulE -he ele!hant o the orest having lost his senses by intoxication #as tricked into a lake by a s$all rabbit. +this verse re ers to a a$ous story ro$ the niti-sastra called !ancatantra co$!iled by the !andit 2ishnushar$a 2C00 years ago,. >7. 0hy should I be concerned or $y $aintenance #hile absorbed in !raising the glories o =ord 2ish#a$bhara +2ishnu,, the su!!orter o all. 0ithout the grace o =ord Hari, ho# could $ilk lo# ro$ a $other"s breast or a child"s nourish$entE 5e!eatedly thinking only in this #ay, ; =ord o the *adus, ; husband o =aksh$i, all $y ti$e is s!ent in serving *our lotus eet. >B. ... >?. ... 20. ...

Chapter Eleven >. Generosity, !leasing address, courage and !ro!riety o conduct are not acquired, but are inbred qualities. 2. He #ho orsakes his o#n co$$unity and <oins another !erishes as the king #ho e$braces an unrighteous !ath. 3. -he ele!hant has a huge body but is controlled by the ankusha +goad,8 yet, is the goad as large as the ele!hantE A lighted candle banishes darkness8 is the candle as vast as the darkness. A $ountain is broken even by a thunderbolt8 is the thunderbolt there ore as big as the $ountainE )o, he #hose !o#er !revails is really $ightyF #hat is there in bulkE @. ... C. He #ho is engrossed in a$ily li e #ill never acquire kno#ledgeF there can be no $ercy in the eater o leshF the greedy $an #ill not be truth ulF and !urity #ill not be ound in a #o$an a hunter. D. -he #icked $an #ill not attain sanctity even i he is instructed in di erent #ays, and the ni$ tree #ill not beco$e s#eet even i it is s!rinkled ro$ the to! to the roots #ith $ilk and ghee. 7. 'ental dirt cannot be #ashed a#ay even by one-hundred baths in the sacred #aters, <ust as a #ine !ot cannot be !uri ied even by eva!orating all the #ine by ire. B. It is not strange i a $an reviles a thing o #hich he has no kno#ledge, <ust as a #ild hunter"s #i e thro#s a#ay the !earl that is ound in the head o an ele!hant, and !icks u! a gun<+a ty!e o seed #hich !oor tribals #ear as orna$ents,. ?. He #ho or one year eats his $eals silently +in#ardly $editating u!on the =ord"s !rasada$,F attains to the heavenly !lanets or a thousand crore o years. + )ote8 one crore equals ten $illion, >0. -he student +brah$acari, should co$!letely renounce the ollo#ing eight things -his lust, anger, greed, desire or s#eets, sense o decorating the body, excessive curiosity, excessive slee!, and excessive endeavour or bodily $aintenance. >>. ... >2. He alone is a true brah$ana +dvi<a or 9t#ice-born9, #ho is satis ied #ith one $eal a day, #ho has the six sa$skaras +or acts o !uri ication such as garbhadhana, etc., !er or$ed or hi$, and #ho cohabits #ith his #i e only once in a $onth on an aus!icious day a ter her $enses. >3. -he brah$ana #ho is engrossed in #orldly a airs, brings u! co#s and is engaged in trade is really called a vaishya. >@. -he brah$ana #ho deals in lac-die, articles, oil, indigo, silken cloth, honey, clari ied butter, liquor, or lesh is called a shudra. >C. -he brah$ana #ho th#arts the doings o others, #ho is hy!ocritical, sel ish, and a deceit ul hater, and #hile s!eaking $ildly cherishes cruelty in his heart, is called a cat. >D. -he brah$ana #ho destroys a !ond, a #ell, a tank, a garden and a te$!le is called a $leccha. >7. -he brah$ana #ho steals the !ro!erty o the 4eities and the s!iritual !rece!tor, #ho cohabits #ith another"s #i e, and #ho $aintains hi$sel by eating anything and

everything s called a chandala. >B. -he $eritorious should give a#ay in charity all that they have in excess o their needs. 3y charity only (arna, 3ali and (ing 2ikra$aditya survive even today. Aust see the !light o the honeybees beating their legs in des!air u!on the earth. -hey are saying to the$selves, 9AlasG 0e neither en<oyed our stored-u! honey nor gave it in charity, and no# so$eone has taken it ro$ us in an instant.9 Chapter Twelve >. He is a blessed grihasta +householder, in #hose house there is a bliss ul at$os!here, #hose sons are talented, #hose #i e s!eaks s#eetly, #hose #ealth is enough to satis y his desires, #ho inds !leasure in the co$!any o his #i e, #hose servants are obedient, in #hose house hos!itality is sho#n, the aus!icious /u!re$e =ord is #orshi!ed daily, delicious ood and drink is !artaken, and #ho inds <oy in the co$!any o devotees. 2. ;ne #ho devotedly gives a little to a brah$ana #ho is in distress is reco$!ensed abundantly. Hence, ; &rince, #hat is given to a good brah$ana is got back not in an equal quantity, but in an in initely higher degree. 3. -hose $en #ho are ha!!y in this #orld, #ho are generous to#ards their relatives, kind to strangers, indi erent to the #icked, loving to the good, shre#d in their dealings #ith the base, rank #ith the learned, courageous #ith ene$ies, hu$ble #ith elders and stern #ith the #i e. @. ; <ackal, leave aside the body o that $an at once, #hose hands have never given in charity, #hose ears have not heard the voice o learning, #hose eyes have not beheld a !ure devotee o the =ord, #hose eet have never traversed to holy !laces, #hose belly is illed #ith things obtained by crooked !ractices, and #hose head is held high in vanity. 4o not eat it, ; <ackal, other#ise you #ill beco$e !olluted. C. 9/ha$e u!on those #ho have no devotion to the lotus eet o /ri (rishna, the son o $other *asodaF #ho have no attach$ent or the describing the glories o /ri$ati 5adharaniF #hose ears are not eager to listen to the stories o the =ord"s lila.9 /uch is the excla$ation o the $ridanga sound o dhik-ta$ dhik-ta$ dhigata$ at kirtana. D. 0hat ault o s!ring that the ba$boo shoot has no leavesE 0hat ault o the sun i the o#l cannot see during the dayti$eE Is it the ault o the clouds i no raindro!s all into the $outh o the chatak birdE 0ho can erase #hat =ord 3rah$a has inscribed u!on our oreheads at the ti$e o birthE 7. A #icked $an $ay develo! saintly qualities in the co$!any o a devotee, but a devotee does not beco$e i$!ious in the co$!any o a #icked !erson. -he earth is scented by a lo#er that alls u!on it, but the lo#er does not contact the odour o the earth. B. ;ne indeed beco$es blessed by having darshan o a devoteeF or the devotee has the ability to !uri y i$$ediately, #hereas the sacred tirtha gives !urity only a ter !rolonged contact. ?. A stranger asked a brah$ana, 9-ell $e, #ho is great in this cityE9 -he brah$ana re!lied, 9-he cluster o !al$yra trees is great.9 -hen the traveller asked, 90ho is the $ost charitable !ersonE9 -he brah$ana ans#ered, 9-he #asher$an #ho takes the clothes in the $orning and gives the$ back in the evening is the $ost charitable.9 He then asked, 90ho is the ablest $anE9 -he brah$ana ans#ered, 96veryone is ex!ert in

robbing others o their #ives and #ealth.9 -he $an then asked the brah$ana, 9Ho# do you $anage to live in such a cityE9 -he brah$ana re!lied, 9As a #or$ survives #hile even in a ilthy !lace so do I survive hereG9 >0. -he house in #hich the lotus eet o brah$anas are not #ashed, in #hich 2edic $antras are not loudly recited, and in #hich the holy rites o svaha +sacri icial o erings to the /u!re$e =ord, and s#adha +o erings to the ancestors, are not !er or$ed, is like a cre$atoriu$. >>. +It is said that a sadhu, #hen asked about his a$ily, re!lied thusly,8 truth is $y $other, and $y ather is s!iritual kno#ledgeF righteous conduct is $y brother, and $ercy is $y riend, inner !eace is $y #i e, and orgiveness is $y son8 these six are $y kins$en. >2. ;ur bodies are !erishable, #ealth is not at all !er$anent and death is al#ays nearby. -here ore #e $ust i$$ediately engage in acts o $erit. >3. Ar<una says to (rishna. 93rah$anas ind <oy in going to easts, co#s ind <oy in eating their tender grass, #ives ind <oy in the co$!any o their husbands, and kno#, ; (rishna, that in the sa$e #ay I re<oice in battle. >@. He #ho regards another"s #i e as his $other, the #ealth that does not belong to hi$ as a lu$! o $ud, and the !leasure and !ain o all other living beings as his o#n -- truly sees things in the right !ers!ective, and he is a true !andit. >C. ; 5aghava, the love o virtue, !leasing s!eech, and an ardent desire or !er or$ing acts o charity, guileless dealings #ith riends, hu$ility in the guru"s !resence , dee! tranquillity o $ind, !ure conduct, discern$ent o virtues, realised kno#ledge o the sastras, beauty o or$ and devotion to God are all ound in you.9 +-he great sage 2asistha 'uni, the s!iritual !rece!tor o the dynasty o the sun, said this to =ord 5a$achandra at the ti$e o His !ro!osed coronation,. >D. -he desire tree is #oodF the golden 'ount 'eru is $otionlessF the #ish- ul illing ge$ cinta$ani is <ust a stoneF the sun is scorchingF the $oon is !rone to #aneF the boundless ocean is salineF the de$igod o lust lost his body +due to /hiva"s #rath,F 3ali 'ahara<a, the son o 4iti, #as born into a clan o de$onsF and (a$adhenu +the co# o heaven, is a $ere beast. ; =ord o the 5aghu dynastyG I cannot co$!are you to any one o these +taking their $erits into account,. >7. 5ealised learning +vidya, is our riend #hile travelling , the #i e is a riend at ho$e, $edicine is the riend o a sick $an, and $eritorious deeds are the riends at death. >B. %ourtesy should be learned ro$ !rinces, the art o conversation ro$ !andits, lying should be learned ro$ ga$blers and deceit ul #ays should be learned ro$ #o$en. >?. -he unthinking s!ender, the ho$eless urchin, the quarrel $onger, the $an #ho neglects his #i e and is heedless in his actions -- all these #ill soon co$e to ruination. 20. -he #ise $an should not be anxious about his oodF he should be anxious to be engaged only in dhar$a. -he ood o each $an is created or hi$ at his birth. 2>. He #ho is not shy in the acquisition o #ealth, grain and kno#ledge, and in taking his $eals, #ill be ha!!y. 22. As centesi$al dro!!ings #ill ill a !ot so also are kno#ledge, virtue and #ealth gradually obtained. 23. -he $an #ho re$ains a ool even in advanced age is really a ool, <ust as the Indra-

2aruna ruit does not beco$e s#eet no $atter ho# ri!e it $ight beco$e. Chapter Thirteen >. A $an $ay live but or a $o$ent, but that $o$ent should be s!ent in doing aus!icious deeds. It is useless living even or a kal!a +@,320,000,000 years, and bringing only distress u!on the t#o #orlds +this #orld and the next,. 2. 0e should not ret or #hat is !ast, nor should #e be anxious about the utureF $en o discern$ent deal only #ith the !resent $o$ent. 3. It certainly is nature o the de$igods, $en o good character, and !arents to be easily !leased. )ear and distant relatives are !leased #hen they are hos!itably received #ith bathing, ood, and drinkF and !andits are !leased #ith an o!!ortunity or giving s!iritual discourse. @ 6ven as the unborn babe is in the #o$b o his $other, these ive are ixed as his li e destiny8 his li e s!an, his activities, his acquisition o #ealth and kno#ledge, and his ti$e o death. C. ; see #hat a #onder it isG -he doings o the great are strange8 they treat #ealth as light as a stra#, yet, #hen they obtain it, they bend under its #eight. D. He #ho is overly attached to his a$ily $e$bers ex!eriences ear and sorro#, or the root o all grie is attach$ent. -hus one should discard attach$ent to be ha!!y. 7. He #ho is !re!ared or the uture and he #ho deals cleverly #ith any situation that $ay arise are both ha!!yF but the atalistic $an #ho #holly de!ends on luck is ruined. B. I the king is virtuous, then the sub<ects are also virtuous. I the king is sin ul, then the sub<ects also beco$e sin ul. I he is $ediocre, then the sub<ects are $ediocre. -he sub<ects ollo# the exa$!le o the king. In short, as is the king so are the sub<ects. ?. I consider hi$ #ho does not act religiously as dead though living, but he #ho dies acting religiously unquestionably lives long though he is dead. >0. He #ho has acquired neither virtue, #ealth, satis action o desires nor salvation +dhar$a, artha, ka$a, $oksa,, lives an utterly useless li e, like the 9ni!!les9 hanging ro$ the neck o a goat. >>. -he hearts o base $en burn be ore the ire o other"s a$e, and they slander the$ being the$selves unable to rise to such a high !osition. >2. 6xcessive attach$ent to sense !leasures leads to bondage, and detach$ent ro$ sense !leasures leads to liberationF there ore it is the $ind alone that is res!onsible or bondage or liberation. >3. He #ho sheds bodily identi ication by $eans o kno#ledge o the ind#elling /u!re$e /el +&ara$at$a,, #ill al#ays be absorbed in $editative trance +sa$adhi, #herever his $ind leads hi$. >@. 0ho realises all the ha!!iness he desiresE 6verything is in the hands o God. -here ore one should learn content$ent. >C. As a cal ollo#s its $other a$ong a thousand co#s, so the +good or bad, deeds o a $an ollo# hi$. >D. He #hose actions are disorganised has no ha!!iness either in the $idst o $en or in a <ungle -- in the $idst o $en his heart burns by social contacts, and his hel!lessness

burns hi$ in the orest. >7. As the $an #ho digs obtains underground #ater by use o a shovel, so the student attains the kno#ledge !ossessed by his !rece!tor through his service. >B. 'en rea! the ruits o their deeds, and intellects bear the $ark o deeds !er or$ed in !revious livesF even so the #ise act a ter due circu$s!ection. >?. 6ven the $an #ho has taught the s!iritual signi icance o <ust one letter ought to be #orshi!ed. He #ho does not give reverence to such a guru is born as a dog a hundred ti$es, and at last takes birth as a chandala +dog-eater,. 20. At the end o the yuga, 'ount 'eru $ay be shakenF at the end o the kal!a, the #aters o the seven oceans $ay be disturbedF but a sadhu #ill never s#erve ro$ the s!iritual !ath. 2>. -here are three ge$s u!on this earthF ood, #ater, and !leasing #ords -- ools +$udhas, consider !ieces o rocks as ge$s. Chapter Fourteen >. &overty, disease, sorro#, i$!rison$ent and other evils are the ruits borne by the tree o one"s o#n sins. 2. 0ealth, a riend, a #i e, and a kingdo$ $ay be regainedF but this body #hen lost $ay never be acquired again. 3. -he ene$y can be overco$e by the union o large nu$bers, <ust as grass through its collectiveness #ards o erosion caused by heavy rain all. @. ;il on #ater, a secret co$$unicated to a base $an, a gi t given to a #orthy receiver, and scri!tural instruction given to an intelligent $an s!read out by virtue o their nature. C. I $en should al#ays retain the state o $ind they ex!erience #hen hearing religious instruction, #hen !resent at a cre$atoriu$ ground, and #hen in sickness -- then #ho could not attain liberation. D. I a $an should eel be ore, as he eels a ter, re!entance -- then #ho #ould not attain !er ectionE 7. 0e should not eel !ride in our charity, austerity, valour, scri!tural kno#ledge, $odesty and $orality or the #orld is ull o the rarest ge$s. B. He #ho lives in our $ind is near though he $ay actually be ar a#ayF but he #ho is not in our heart is ar though he $ay really be nearby. ?. 0e should al#ays s!eak #hat #ould !lease the $an o #ho$ #e ex!ect a avour, like the hunter #ho sings s#eetly #hen he desires to shoot a deer. >0. It is ruinous to be a$iliar #ith the king, ire, the religious !rece!tor, and a #o$an. -o be altogether indi erent o the$ is to be de!rived o the o!!ortunity to bene it ourselves, hence our association #ith the$ $ust be ro$ a sa e distance. >>. 0e should al#ays deal cautiously #ith ire, #ater, #o$en, oolish !eo!le, ser!ents, and $e$bers o a royal a$ilyF or they $ay, #hen the occasion !resents itsel , at once bring about our death. >2. He should be considered to be living #ho is virtuous and !ious, but the li e o a $an #ho is destitute o religion and virtues is void o any blessing.

>3. I you #ish to gain control o the #orld by the !er or$ance o a single deed, then kee! the ollo#ing i teen, #hich are !rone to #ander here and there, ro$ getting the u!!er hand o you8 the ive sense ob<ects +ob<ects o sight, sound, s$ell, taste, and touch,F the ive sense organs +ears, eyes, nose, tongue and skin, and organs o activity +hands, legs, $outh, genitals and anus,. >@. He is a !andit +$an o kno#ledge, #ho s!eaks #hat is suitable to the occasion, #ho renders loving service according to his ability, and #ho kno#s the li$its o his anger. >C ;ne single ob<ect +a #o$an, a!!ears in three di erent #ays8 to the $an #ho !ractices austerity it a!!ears as a cor!se, to the sensual it a!!ears as a #o$an, and to the dogs as a lu$! o lesh. >D. A #ise $an should not divulge the or$ula o a $edicine #hich he has #ell !re!aredF an act o charity #hich he has !er or$edF do$estic con lictsF !rivate a airs #ith his #i eF !oorly !re!ared ood he $ay have been o eredF or slang he $ay have heard. >7. -he cuckoos re$ain silent or a long ti$e + or several seasons, until they are able to sing s#eetly +in the /!ring , so as to give <oy to all. >B. 0e should secure and kee! the ollo#ing8 the blessings o $eritorious deeds, #ealth, grain, the #ords o the s!iritual $aster, and rare $edicines. ;ther#ise li e beco$es i$!ossible. >?. 6sche# #icked co$!any and associate #ith saintly !ersons. Acquire virtue day and night, and al#ays $editate on that #hich is eternal orgetting that #hich is te$!orary. Chapter Fifteen >. :or one #hose heart $elts #ith co$!assion or all creaturesF #hat is the necessity o kno#ledge, liberation, $atted hair on the head, and s$earing the body #ith ashes. 2. -here is no treasure on earth the gi t o #hich #ill cancel the debt a disci!le o#es his guru or having taught hi$ even a single letter + that leads to (rishna consciousness,. 3. -here are t#o #ays to get rid o thorns and #icked !ersonsF using oot#ear in the irst case and in the second sha$ing the$ so that they cannot raise their aces again thus kee!ing the$ at a distance. @. He #ho #ears unclean gar$ents, has dirty teeth, as a glutton, s!eaks unkindly and slee!s a ter sunrise -- although he $ay be the greatest !ersonality -- #ill lose the avour o =aksh$i. C. He #ho loses his $oney is orsaken by his riends, his #i e, his servants and his relationsF yet #hen he regains his riches those #ho have orsaken hi$ co$e back to hi$. Hence #ealth is certainly the best o relations. D. /in ully acquired #ealth $ay re$ain or ten yearsF in the eleventh year it disa!!ears #ith even the original stock. 7. A bad action co$$itted by a great $an is not censured +as there is none that can re!roach hi$,, and a good action !er or$ed by a lo#-class $an co$es to be conde$ned +because none res!ects hi$,. Aust see8 the drinking o nectar is excellent, but it beca$e the cause o 5ahu"s de$iseF and the drinking o !oison is har$ ul, but #hen =ord /hiva +#ho is exalted, drank it, it beca$e an orna$ent to his neck +nila-kanta,. B. A true $eal is that #hich consists o the re$nants le t a ter a brah$ana"s $eal. =ove

#hich is sho#n to others is true love, not that #hich is cherished or one"s o#n sel . to abstain ro$ sin is true #isdo$. -hat is an act o charity #hich is !er or$ed #ithout ostentation. ?. :or #ant o discern$ent the $ost !recious <e#els lie in the dust at the eet o $en #hile bits o glass are #orn on their heads. 3ut #e should not i$agine that the ge$s have sunk in value, and the bits o glass have risen in i$!ortance. 0hen a !erson o critical <udge$ent shall a!!ear, each #ill be given its right !osition. >0. /astric kno#ledge is unli$ited, and the arts to be learned are $anyF the ti$e #e have is short, and our o!!ortunities to learn are beset #ith obstacles. -here ore select or learning that #hich is $ost i$!ortant, <ust as the s#an drinks only the $ilk in #ater. >>. He is a chandala #ho eats his dinner #ithout entertaining the stranger #ho has co$e to his house quite accidentally, having travelled ro$ a long distance and is #earied. >2. ;ne $ay kno# the our 2edas and the 4har$a-sastras, yet i he has no realisation o his o#n s!iritual sel , he can be said to be like the ladle #hich stirs all kinds o oods but kno#s not the taste o any. >3. -hose blessed souls are certainly elevated #ho, #hile crossing the ocean o li e, take shelter o a genuine brah$ana, #ho is likened unto a boat. -hey are unlike !assengers aboard an ordinary shi! #hich runs the risk o sinking. >@. -he $oon, #ho is the abode o nectar and the !residing deity o all $edicines, although i$$ortal like a$rta and res!lendent in or$, loses the brilliance o his rays #hen he re!airs to the abode o the sun +day ti$e,. -here ore #ill not an ordinary $an be $ade to eel in erior by going to live at the house o another. >C. -his hu$ble bee, #ho al#ays resides a$ong the so t !etals o the lotus and drinks abundantly its s#eet nectar, is no# easting on the lo#er o the ordinary kuta<a. 3eing in a strange country #here the lotuses do not exist, he is considering the !ollen o the kuta<a to be nice. >D. +=ord 2ishnu asked His s!ouse =aksh$i #hy /he did not care to live in the house o a brah$ana, #hen /he re!lied, 9 ; =ord a rishi na$ed Agastya drank u! 'y ather +the ocean, in angerF 3righu 'uni kicked *ouF brah$anas !ride the$selves on their learning having sought the avour o 'y co$!etitor /arasvatiF and lastly they !luck each day the lotus #hich is 'y abode, and there#ith #orshi! =ord /hiva. -here ore, ; =ord, I ear to d#ell #ith a brah$ana and that !ro!erly. >7. -here are $any #ays o binding by #hich one can be do$inated and controlled in this #orld, but the bond o a ection is the strongest. :or exa$!le, take the case o the hu$ble bee #hich, although ex!ert at !iercing hardened #ood, beco$es caught in the e$brace o its beloved lo#ers +as the !etals close at dusk,. >B. Although sandal#ood be cut, it does not orsake its natural quality o ragranceF so also the ele!hant does not give u! s!ortiveness though he should gro# old. -he sugarcane does not cease to be s#eet though squee.ed in a $illF so the $an o noble extraction does not lose his lo ty qualities, no $atter ho# !inched he is by !overty. >?. ...

Chapter Si teen >. ... 2. -he heart o a #o$an is not unitedF it is divided. 0hile she is talking #ith one $an, she looks lust ully at another and thinks ondly o a third in her heart. 3. -he ool +$udha, #ho ancies that a char$ing young lady loves hi$, beco$es her slave and he dances like a shakuntal bird tied to a string. @. 0ho is there #ho, having beco$e rich, has not beco$e !roudE 0hat licentious $an has !ut an end to his cala$itiesE 0hat $an in this #orld has not been overco$e by a #o$anE 0ho is al#ays loved by the kingE 0ho is there #ho has not been overco$e by the ravages o ti$eE 0hat beggar has attained gloryE 0ho has beco$e ha!!y by contracting the vices o the #ickedE C. ... D. A $an attains greatness by his $erits, not si$!ly by occu!ying an exalted seat. %an #e call a cro# an eagle +garuda, si$!ly because he sits on the to! o a tall building. 7. ... B. -he $an #ho is !raised by others as great is regarded as #orthy though he $ay be really void o all $erit. 3ut the $an #ho sings his o#n !raises lo#ers hi$sel in the esti$ation o others though he should be Indra +the !ossessor o all excellences,. ?. I good qualities should characterise a $an o discri$ination, the brilliance o his qualities #ill be recognised <ust as a ge$ #hich is essentially bright really shines #hen ixed in an orna$ent o gold. >0. 6ven one #ho by his qualities a!!ears to be all kno#ing su ers #ithout !atronageF the ge$, though !recious, requires a gold setting. >>. I do not deserve that #ealth #hich is to be attained by enduring $uch su ering, or by transgressing the rules o virtue, or by lattering an ene$y. >2. ... >3. -hose #ho #ere not satiated #ith the en<oy$ent o #ealth, ood and #o$en have all !assed a#ayF there are others no# !assing a#ay #ho have like#ise re$ained unsatiatedF and in the uture still others #ill !ass a#ay eeling the$selves unsatiated. >@. All charities and sacri ices +!er or$ed or ruitive gain, bring only te$!orary results, but gi ts $ade to deserving !ersons +those #ho are (rishna consciousness, and !rotection o ered to all creatures shall never !erish. >C. A blade o grass is light, cotton is lighter, the beggar is in initely lighter still. 0hy then does not the #ind carry hi$ a#ayE 3ecause it ears that he $ay ask al$s o hi$. >D. It is better to die than to !reserve this li e by incurring disgrace. -he loss o li e causes but a $o$ent"s grie , but disgrace brings grie every day o one"s li e. >7. All the creatures are !leased by loving #ordsF and there ore #e should address #ords that are !leasing to all, or there is no lack o s#eet #ords. >B. -here are t#o nectarean ruits hanging ro$ the tree o this #orld8 one is the hearing o s#eet #ords +such as (rishna-katha, and the other, the society o saintly $en. >?. -he good habits o charity, learning and austerity !ractised during $any !ast lives continue to be cultivated in this birth by virtue o the link +yoga, o this !resent li e to the

!revious ones. 20. ;ne #hose kno#ledge is con ined to books and #hose #ealth is in the !ossession o others, can use neither his kno#ledge nor #ealth #hen the need or the$ arises. Chapter Seventeen >. -he scholar #ho has acquired kno#ledge by studying innu$erable books #ithout the blessings o a bona ide s!iritual $aster does not shine in an asse$bly o truly learned $en <ust as an illegiti$ate child is not honoured in society. 2. 0e should re!ay the avours o others by acts o kindnessF so also should #e return evil or evil in #hich there is no sin, or it is necessary to !ay a #icked $an in his o#n coin. 3. -hat thing #hich is distant, that thing #hich a!!ears i$!ossible, and that #hich is ar beyond our reach, can be easily attained through ta!asya +religious austerity,, or nothing can sur!ass austerity. @. 0hat vice could be #orse than covetousnessE 0hat is $ore sin ul than slanderE :or one #ho is truth ul, #hat need is there or austerityE :or one #ho has a clean heart, #hat is the need or !ilgri$ageE I one has a good dis!osition, #hat other virtue is neededE I a $an has a$e, #hat is the value o other orna$entationE 0hat need is there or #ealth or the $an o !ractical kno#ledgeE And i a $an is dishonoured, #hat could there be #orse in deathE C. -hough the sea, #hich is the reservoir o all <e#els, is the ather o the conch shell, and the Goddess o ortune =aksh$i is conch"s sister, still the conch $ust go ro$ door to door or al$s +in the hands o a beggar,. It is true, there ore, that one gains nothing #ithout having given in the !ast. D. 0hen a $an has no strength le t in hi$ he beco$es a sadhu, one #ithout #ealth acts like a brah$acari, a sick $an behaves like a devotee o the =ord, and #hen a #o$an gro#s old she beco$es devoted to her husband. 7. ... B. -here is !oison in the ang o the ser!ent, in the $outh o the ly and in the sting o a scor!ionF but the #icked $an is saturated #ith it. ?. -he #o$an #ho asts and observes religious vo#s #ithout the !er$ission o her husband shortens his li e, and goes to hell. >0. A #o$an does not beco$e holy by o ering by charity, by observing hundreds o asts, or by si!!ing sacred #ater, as by si!!ing the #ater used to #ash her husbands eet. >> ... >2. -he hand is not so #ell adorned by orna$ents as by charitable o eringsF one does not beco$e clean by s$earing sandal#ood !aste u!on the body as by taking a bathF one does not beco$e so $uch satis ied by dinner as by having res!ect sho#n to hi$F and salvation is not attained by sel -adorn$ent as by cultivation o s!iritual kno#ledge. >3. ... >@. -he eating o tundi ruit de!rives a $an o his sense, #hile the vacha root ad$inistered revives his reasoning i$$ediately. A #o$an at once robs a $an o his

vigour #hile $ilk at once restores it. >C. He #ho nurtures benevolence or all creatures #ithin his heart overco$es all di iculties and #ill be the reci!ient o all ty!es o riches at every ste!. >D. 0hat is there to be en<oyed in the #orld o =ord Indra or one #hose #i e is loving and virtuous, #ho !ossesses #ealth, #ho has a #ell-behaved son endo#ed #ith good qualities, and #ho has a grandchildren born o his childrenE >7. 'en have eating, slee!ing, earing and $ating in co$$on #ith the lo#er ani$als. -hat in #hich $en excel the beasts is discretionary kno#ledgeF hence, indiscreet $en #ho are #ithout kno#ledge should be regarded as beasts. >B. I the bees #hich seek the liquid oo.ing ro$ the head o a lust-intoxicated ele!hant are driven a#ay by the la!!ing o his ears, then the ele!hant has lost only the orna$ent o his head. -he bees are quite ha!!y in the lotus illed lake. >?. A king, a !rostitute, =ord *a$ara<a, ire, a thie , a young boy, and a beggar cannot understand the su ering o others. -he eighth o this category is the tax collector. 20. ; lady, #hy are you ga.ing do#n#ardE Has so$ething o yours allen on the groundE +/he re!lies, ; ool, can you not understand the !earl o $y youth has sli!!ed a#ayE 2>. ; ketki lo#erG /er!ents live in your $idst, you bear no edible ruits, your leaves are covered #ith thorns, you are crooked in gro#th, you thrive in $ud, and you are not easily accessible. /till or your exce!tional ragrance you are as dear as a kins$en to others. Hence, a single excellence overco$es a $ultitude o ble$ishes.

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