The Laws of Manu — SBE Vol. 25 (trans. Georg Bühler, 1886)

2. When a householder sees his (skin) wrinkled, and (his hair) white, and the sons of his sons, then he may resort to the forest.

167-168. Yager. I, 88.

VI. 1-32. Ap. II, 21, 18-23, 2; Gaut. III, 26-35; Vas. VI, 19-20; IX; Baudh. II, 11, 14-15; III, 18-4, 22; Vi. XCIV- XCV; YAgh. III, 45-55.

1. Niyata£, ‘taking a firm resolution’ (Gov., Kull.), means according to Nar. ‘devoted to the restrictive duties, austerities, reciting the Veda, and so forth.’ Kull. connects yath4vad, ‘ duly observing,’ &c. (Gov., Nar.), with ‘keeping his organs in subjection.’

2. Medh. notes particularly that the Sishfas insist on the necessity that he who takes to forest-life must have sons and sons’ sons, and that hence apatya, ‘offspring,’ is to be taken in this restricted sense. Nar. holds that the verse gives three separate grounds for entering the third order, each of which is sufficient by itself, while

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3. Abandoning all food raised by cultivation, and all his belongings, he may depart into the forest, either committing his wife to his sons, or accompanied by her.

4. Taking with him the sacred fire and the implements required for domestic (sacrifices), he may go forth from the village into the forest and reside there, duly controlling his senses.

5. Let him offer those five great sacrifices according to the rule, with various kinds of pure food fit for ascetics, or with herbs, roots, and fruit.

6. Let him wear a skin or a tattered garment; let him bathe in the evening or in the morning; and let him always wear (his hair in) braids, the hair on his body, his beard, and his nails (being unclipped).

7. Let him perform the Bali-offering with such food as he eats, and give alms according to his ability; let him honour those who come to his hermitage with alms consisting of water, roots, and fruit.

8. Let him be always industrious in privately reciting the Veda; let him be patient of hardships, friendly (towards all), of collected mind, ever liberal

Medh. thinks that the three conditions must exist together. Others, however, mentioned by Medh., took the verse to give a description of the approach of old age, which entitles the householder to turn hermit.

3. ‘If his wife desires to accompany him, she may do so. But others say that he is to leave his wife behind if she is young, but _ Shall take her with him if she is aged’ (Medh.).

6. Kiram, ‘a tattered garment’ (vastrakhandam, Medh., Gov.,
Kull.), may also mean ‘a dress made of bark, Kusa grass, or the
like’ (Gov., Nar., Ragh.).

8. DA&ntaA, ‘ patient of hardships,’ means according to Medh. and Nar. ‘free from pride.’ Gov. reads in the beginning of the secondp. 9 and never a receiver of gifts, and compassionate towards all living creatures.

9. Let him offer, according to the law, the Agnihotra with three sacred fires, never omitting the new-moon and full-moon sacrifices at the proper time.

reads in the beginning of the secondp. 9 and never a receiver of gifts, and compassionate towards all living creatures.

9. Let him offer, according to the law, the Agnihotra with three sacred fires, never omitting the new-moon and full-moon sacrifices at the proper time.

10. Let him also offer the Nakshatreshdi, the Agrayama, and the KAturmAsya (sacrifices), as well as the Turdyaza and likewise the D&kshdyama, in due order.

11. With pure grains, fit for ascetics, which grow in spring and in autumn, and which he himself has collected, let him severally prepare the sacrificial cakes (purodAsa) and the boiled messes (Aaru), as the law directs.

12. Having offered those most pure sacrificial viands, consisting of the produce of the forest, he may use the remainder for himself, (mixed with) salt prepared by himself.

half-verse, tyaktadvandvo ’nisam data, ‘let him not care for the pairs of opposites, let him be ever liberal and compassionate towards all creatures.’

9. Yogata/, ‘at the proper time’ (Kull., Ragh.), means according to Medh. and Gov. ‘as required by law;’ according to Nar. ‘diligently.’

1o. Medh. reads DarseshA for RiksheshA, ‘the Nakshatreshf.’ I read with Medh., Nar., Nand., and Ragh., Turdyasa (see Sankh. Srauta-sitra IV, 11) instead of Uttarayana, ‘the sacrifice at the winter-solstice,’ which Gov., Kull.,and K. give. The first reads also more consistently than Kull. and K.: Dakshinzdyanam, ‘the sacrifice at the summer-solstice,’ for Dakshasyayazam, ‘the DakshAyama.’ The Nakshatreshéi is a Srauta sacrifice offered to the lunar mansions. Regarding the variety of the Darsapaurmamfsa, called Dakshayana, see Asv. Srauta-s(tra II, 14.

12. According to Kull., the hermit is to collect the salt from fisharas, i.e. salt-marshes; according to N&r., he is to prepare it from the kshfra, ‘salt or alcaline elements’ of trees and the like.

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13. Let him eat vegetables that grow on dry land or in water, flowers, roots, and fruits, the productions of pure trees, and oils extracted from forest-fruits.

14. Let him avoid honey, flesh, and mushrooms growing on the ground (or elsewhere, the vegetables called) Bhistriva, and Sigruka, and the Sleshm4ntaka fruit.

15. Let him throw away in the month of Asvina the food of ascetics, which he formerly collected, likewise his worn-out clothes and his vegetables, roots, and fruit.

16. Let him not eat anything (grown on) ploughed (land), though it may have been thrown away by somebody, nor roots and fruit grown in a village, though (he may be) tormented (by hunger).

17. He may eat either what has been cooked with fire, or what has been ripened by time; he either may use a stone for grinding, or his teeth may be his mortar.

18. He may either at once (after his daily meal) cleanse (his vessel for collecting food), or lay up a

17. He may eat either what has been cooked with fire, or what has been ripened by time; he either may use a stone for grinding, or his teeth may be his mortar.

18. He may either at once (after his daily meal) cleanse (his vessel for collecting food), or lay up a

14. Bhfstréna, i.e. Andropogon Schoenanthus, Sigruka, according to N&r., the same as the Sobhan4figana, i.e. Moringa Pterygosperma, the horse-radish tree, the leaves of which are said to be used as a vegetable. According to Medh., these two vegetables are known among the Bahikas, in the Panjab ; according to Gov., Kull., Ragh., the former is found in Malva. Sleshmantaka, i.e. Cordia Myxa. According to Medh., bhaum4ni,‘those which grow on or come from the ground,’ has to be taken as a separate word, and denotes a plant, known to the woodmen, named Gogihvika, Phlomnis or Premna Esculenta. Gov., N&r., and Kull. give the construction adopted above, and the latter two declare that mushrooms growing on trees are likewise forbidden.

16. ‘ Though he may be in distress,’ i.e. ‘tormented by hunger’
(Gov., Kull.), or ‘sick’ (N4r.).

18. ‘He may either at once (after his daily meal) cleanse (hisp. 19 store sufficient for a month, or gather what suffices for six months or for a year.

19. Having collected food according to his ability, he may either eat at night (only), or in the day-time (only), or at every fourth meal-time, or at every eighth.

20. Or he may live according to the rule of the lunar penance (AAndrayaaa, daily diminishing the quantity of his food) in the bright (half of the month) and (increasing it) in the dark (half); or he may eat on the last days of each fortnight, once (a day only), boiled barley-gruel.

21. Or he may constantly subsist on flowers, roots, and fruit alone, which have been ripened by time and have fallen spontaneously, following the rule of the (Institutes) of Vikhanas.

22. Let him either roll about on the ground, or stand during the day on tiptoe, (or) let him alternately stand and sit down; going at the Savanas (at sunrise, at midday, and at sunset) to water in the forest (in order to bathe).

23. In summer let him expose himself to the heat of five fires, during the rainy season live under the open sky, and in winter be dressed in wet clothes, (thus) gradually increasing (the rigour of) his austerities.

vessel for collecting food),’ (N4r.), means ‘he may either gather - only as much as suffices for one day.’ This mode of subsistence is apparently the same as that called Samprakshalani vriiti by Baudhayana, III, 2, 11.

21. All the commentators except N4r. expressly state that the text refers to a particular set of Sftras, ascribed to the shi Vikhanas, which contained rules for hermits. Medh. adds that the hermit is to learn other practices also from that work.

23. ‘Five fires,’ i.e. ‘four fires and the sun from above.’

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Medh. adds that the hermit is to learn other practices also from that work.

23. ‘Five fires,’ i.e. ‘four fires and the sun from above.’

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24. When he bathes at the three Savanas (sunrise, midday, and sunset), let him offer libations of water to the manes and the gods, and practising harsher and harsher austerities, let him dry up his bodily frame.

25. Having reposited the three sacred fires in himself, according to the prescribed rule, let him live without a fire, without a house, wholly silent, subsisting on roots and fruit,

26. Making no effort (to procure) things that give pleasure, chaste, sleeping on the bare ground, not caring for any shelter, dwelling at the roots of trees.

27. From Braéhmazas (who live as) ascetics, let him receive alms, (barely sufficient) to support life, or from other householders of the twice-born (castes) who reside in the forest.

28. Or (the hermit) who dwells in the forest may bring (food) from a village, receiving it either in a hollow dish (of leaves), in (his naked) hand, or in a broken earthen dish, and may eat eight mouthfuls.

29. These and other observances must a Brdahmaza who dwells in the forest diligently practise, and in order to attain complete (union with) the (supreme) Soul, (he must study) the various sacred texts contained in the Upanishads,

24. Gov. says that these harsher austerities are those prescribed in the Vaikhanasa Sastra. Medh. gives as instances, standing with uplifted arms, fasting for a month, and the DvadasarAtra.

25. ‘According to the rule,’ i.e. ‘by swallowing ashes and so forth’ (Medh., Gov., Kull.), which mode has to be learned from the Sravanaka [Sramanaka Sftra] (Medh.), or by reciting the text ‘ Y4 te agne yagniy4,’ Taitt. Samh. II, 5, 8, 8 (Nar.).

29. Atmasamsiddhaye, ‘in order to attain complete (union with the (supreme) Soul,’ may also mean ‘in order to make himself or his soul perfect.’ Nar. gives the correct etymology of Upanishad, explaining upanishann4 yodyata ity upanishat, ‘Upanishad means (a text) which is recited (while the pupils are) seated near (the teacher).’

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30. (As well as those rites and texts) which have been practised and studied by the sages (/zshis), and by Br&hmaza householders, in order to increase their knowledge (of Brahman), and their austerity, and in order to sanctify their bodies ;

31. Or let him walk, fully determined and going straight on, in a north-easterly direction, subsisting on water and air, until his body sinks to rest.

32. A Brahmama, having got rid of his body by one of those modes practised by the great sages, is exalted in the world of Brahman, free from sorrow and fear.

33. But having thus passed the third part of (a

32. A Brahmama, having got rid of his body by one of those modes practised by the great sages, is exalted in the world of Brahman, free from sorrow and fear.

33. But having thus passed the third part of (a

30. Gov. and Kull. separate the two words ‘ Brahmava householders.’ The former explains Brahmama by ‘hermit,’ and the latter by ‘acquainted with the Brahman, i.e. ascetic.’ By ‘householders’ Kull. understands ‘ hermits in the forest.’ Ragh. explains Braéhmaaa by ‘those who know Brahman.’

31. Gov. and Kull. take yukta, ‘firmly resolved’ (N&r., Ragh.), in the sense of ‘intent on the practice of Yoga.’ Gov. and Kull. (see also Medh. on the next verse) say that a man may undertake the Mahaprasth4na, or ‘ Great Departure,’ on a journey which ends in death, when he is incurably diseased or meets with a great misfortune, and that, because it is taught in the Sdstras, it is not opposed to the Vedic rules which forbid suicide. From the parallel passage of Ap. II, 23, 2, it is, however, evident that a voluntary death by starvation was considered the befitting conclusion of a hermit’s life. The antiquity and general prevalence of the practice may be inferred from the fact that the Gaina ascetics, too, consider it particularly meritorious.

32. ‘By one of those modes,’ i.e. ‘drowning oneself in a river, precipitating oneself from a mount, burning oneself or starving oneself to death’ (Medh.); or ‘by one of those modes of practising austerities, mentioned above, verse 23’ (Gov., Kull., Nar., Nand.). Medh. adds a long discussion, trying to prove that ‘the world of Brahman,’ which the ascetic thus gains, is not the real complete liberation.

33-85. Ap. II, 21, 2-17; Gaut. III, 11-25; Vas. VI, 19-20; X;

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man’s natural term of) life in the forest, he may live as an ascetic during the fourth part of his existence, after abandoning all attachment to worldly objects. .Y

34. He who after passing from order to order, after offering sacrifices and subduing his senses, becomes, tired with (giving) alms and offerings of food, an ascetic, gains bliss after death.

35. When he has paid the three debts, let him apply his mind to (the attainment of) final liberation; he who seeks it without having paid (his debts) sinks downwards.

36. Having studied the Vedas in accordance with the rule, having begat sons according to the sacred law, and having offered sacrifices according to his ability, he may direct his mind to (the attainment of) final liberation.

37. A twice-born man who seeks final liberation, without having studied the Vedas, without having begotten sons, and without having offered sacrifices, sinks downwards.

38. Having performed the Ishi, sacred to the Lord of creatures (Pragdpati), where (he gives) all his property as the sacrificial fee, having reposited the sacred fires in himself, a Brahmaza may depart from his house (as an ascetic).

38. Having performed the Ishi, sacred to the Lord of creatures (Pragdpati), where (he gives) all his property as the sacrificial fee, having reposited the sacred fires in himself, a Brahmaza may depart from his house (as an ascetic).

39. Worlds, radiant in brilliancy, become (the portion) of him who recites (the texts regarding) Brahman and departs from his house (as an ascetic), after giving a promise of safety to all created beings.

Baudh. II, 11, 16-26; 17, 1-18, 27; Vi. XCVI-XCVII; YAgi.
III, 56-65.

33. N&r. takes 4sanga, ‘attachment’ (Gov., Kull.), in the sense __ of ‘possessions.’

38. The description of the rites to be performed on entering the order of ascetics is given in detail in Baudh. II, 17.

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40. For that twice-born man, by whom not the smallest danger even is caused to created beings, there will be no danger from any (quarter), after he is freed from his body.

41. Departing from his house fully provided with the means of purification (Pavitra), let him wander about absolutely silent, and caring nothing for enjoyments that may be offered (to him).

42. Let him always wander alone, without any companion, in order to attain (final liberation), fully understanding that the solitary (man, who) neither forsakes nor is forsaken, gains his end.

43. He shall neither possess a fire, nor a dwelling, he may go to a village for his food, (he shall be) indifferent to everything, firm of purpose, meditating (and) concentrating his mind on Brahman.

44. A potsherd (instead of an alms-bowl), the roots of trees (for a dwelling), coarse worn-out garments,

41. Pavitropaditas, ‘ provided with the means of purification,’ i.e. ‘his staff, his water-pot, and so forth’ (Gov., Kull., Nand.), means according to Medh. either ‘applying himself to the recitation of purificatory texts and provided with the means of purifications, i.e. a staff, &c.,’ or ‘performing penances which purify.’ Nar. takes it to mean, ‘having been made most eminent during his life as a householder by acts which purify, i.e. austerities and recitals of the Veda and so forth ;’ and RAgh., ‘ possessing a rich store of sanctifying knowledge taught in the Upanishads.’ Nar. takes muni, ‘ wholly silent’ (Gov., Kull.), in the sense of ‘intent on meditation.’ Nand. explains samupodseshu, ‘which may be offered to him’ (Medh., Gov., Kull.), by ‘which he collected in his house ;’ and Nar. by ‘which he has duly enjoyed.’

43. Medh. explains muni, ‘ meditating’ (Gov., Kull.), by ‘wholly silent.’ Instead of asamkasuka’ or asamkasukaA, ‘firm of purpose’ (Gov., Kull.), Nar., Nand., and K. prima manu read asamkayikah, ‘destitute of any store of provisions,’ and Ragh. asankasfikad, ‘ free from doubts.’ Medh., whose text now reads asamkasuka/, gives this word as the var. lect. of others, and probably originally read, like Nar. and Nand., asamkayikah.

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prima manu read asamkayikah, ‘destitute of any store of provisions,’ and Ragh. asankasfikad, ‘ free from doubts.’ Medh., whose text now reads asamkasuka/, gives this word as the var. lect. of others, and probably originally read, like Nar. and Nand., asamkayikah.

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life in solitude and indifference towards everything, are the marks of one who has attained liberation.

45. Let him not desire to die, let him not desire to live; let him wait for (his appointed) time, as a servant (waits) for the payment of his wages.

46. Let him put down his foot purified by his sight, let him drink water purified by (straining with) a cloth, let him utter speech purified by truth, let him keep his heart pure.

47. Let him patiently bear hard words, let him not insult anybody, and let him not become anybody’s enemy for the sake of this (perishable) body.

48. Against an angry man let him not in return show anger, let him bless when he is cursed, and let him not utter speech, devoid of truth, scattered at the seven gates.

49. Delighting in what refers to the Soul, sitting (in the postures prescribed by the Yoga), independent (of external help), entirely abstaining from sensual enjoyments, with himself for his only companion, he shall live in this world, desiring the bliss (of final liberation).

45. The correct reading is nirvesam(Medh., Nar., var. lect., Nand.) instead of nirdesam (Gov., K.) or nidesam (Kull. Ragh.). The latter reading can, as Nar. remarks, only mean ‘ command.’

46. Ie. ‘let him look before he puts down his foot, lest he injure any small animal, see ver. 68’ (Gov., Medh., RAgh.), or ‘lest he step on something impure’ (Kull.).

48. ‘The seven gates’ are, according to Medh. and Gov., ‘ Dharma, Artha, and Kama separately, Dharma and Artha, Dharma and Kama, Artha and Kéma, and finally Dharmarthakama conjointly; according to Kull. and Medh., ‘ mind, intellect, and the five senses ;’ and according to Nar., ‘the five senses, mind, and Ahamkara, or egoism.’ Kull. mentions another explanation, ‘the seven ‘ worlds,’ and Medh. gives as a third meaning, ‘the seven vital airs located in the head.’ The general sense, ‘what refers to worldly matters,’ remains always the same.

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50. Neither by (explaining) prodigies and omens, nor by skill in astrology and palmistry, nor by giving advice and by the exposition (of the S4stras), let him ever seek to obtain alms.

51. Let him not (in order to beg) go near a house filled with hermits, Brahmamas, birds, dogs, or other mendicants.

52. His. hair, nails, and beard being clipped, carrying an alms-bowl, a staff, and a water-pot, let him continually wander about, controlling himself and not hurting any creature.

53. His vessels shall not be made of metal, they shall be free from fractures; it is ordained that they shall be cleansed with water, like (the cups, called) Kamasa, at a sacrifice.

53. His vessels shall not be made of metal, they shall be free from fractures; it is ordained that they shall be cleansed with water, like (the cups, called) Kamasa, at a sacrifice.

54. A gourd, a wooden bowl, an earthen (dish), or one made of split cane, Manu, the son of Svayambhu, has declared (to be) vessels (suitable) for an ascetic.

55. Let him go to beg once (a day), let him not be eager to obtain a large quantity (of alms); for an ascetic who eagerly seeks alms, attaches himself also to sensual enjoyments.

50. According to Nar. and Ragh., angavidy4, ‘ palmistry’ (Medh., Kull., Nand.), means ‘the science of grammar and the other five Angas of the Veda.’ Gov. takes nakshatréngavidy4 as a determinative compound, meaning ‘astrology.’ Anusdsana, ‘ giving advice’ (Medh., Gov., Kull. Ragh.), means according to Nar. and Nand. ‘teaching the Veda.’ VAda, ‘ the exposition (of the SAstras),’ (Gov., Kull.), means according to Medh. and Nar. ‘ disputations ;’ according to Nand. and Ragh. ‘the science of dialectics.’ ‘This verse, which occurs also in Vas. X, 21, is historically important, as it shows that in ancient as in modern times, ascetics followed worldly pursuits and were the teachers or advisers of the people.

55. ‘Let him not go oftener to beg’ is Gov.’s explanation, instead of ‘let him not be eager to obtain a large quantity of alms.’

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56. When no smoke ascends from (the kitchen), when the pestle lies motionless, when the embers have been extinguished, when the people have finished their meal, when the remnants in the dishes have been removed, let the ascetic always go to beg.

57. Let him not be sorry when he obtains nothing, nor rejoice when he obtains (something), let him (accept) so much only as will sustain life, let him not care about the (quality of his) utensils.

58. Let him disdain all (food) obtained in consequence of humble salutations, (for) even an ascetic who has attained final liberation, is bound (with the fetters of the Sams4ra) by accepting (food given) in consequence of humble salutations.

59. By eating little, and by standing and sitting in solitude, let him restrain his senses, if they are attracted by sensual objects.

60. By the restraint of his senses, by the destruction of love and hatred, and by the abstention from injuring the creatures, he becomes fit for immortality.

61. Let him reflect on the transmigrations of men, caused by their sinful deeds, on their falling into hell, and on the torments in the world of Yama,

62. On the separation from their dear ones, on their union with hated men, on their being overpowered by age and being tormented with diseases,

63. On the departure of the individual soul from this body and its new birth in (another) womb, and

On the separation from their dear ones, on their union with hated men, on their being overpowered by age and being tormented with diseases,

63. On the departure of the individual soul from this body and its new birth in (another) womb, and

57. Matra, ‘utensils,’ i.e. his staff, water-pot, &c. (Medh., Gov., Kull., Ragh.), means according to Nar. and Nand. ‘a portion, e.g. a mouthful’ (kavalédiZ, N&r.), or ‘a portion, i.e. enough to fill his stomach’ (udarap(ramfvadhir mitra).

[25] Pp. 64 on its wanderings through ten thousand millions of existences,

64. On the infliction of pain on embodied (spirits), which is caused by demerit, and the gain of eternal bliss, which is caused by the attainment of their highest aim, (gained through) spiritual merit.

65. By deep meditation let him recognise the subtile nature of the supreme Soul, and its presence in all organisms, both the highest and the lowest.

66. To whatever order he may be attached, let him, though blemished (by a want of the external marks), fulfil his duty, equal-minded towards all creatures; (for) the external mark (of the order) is not the cause of (the acquisition of) merit.

67. Though the fruit of the Kataka tree (the clearing-nut) makes water clear, yet the (latter) does not become limpid in consequence of the mention of the (fruit’s) name.

68. In order to preserve living creatures, let him always by day and by night, even with pain to his body, walk, carefully scanning the ground.

69. In order to expiate (the death) of those creatures which he unintentionally injures by day or by night, an ascetic shall bathe and perform six suppressions of the breath.

65. Nand. omits this verse. ‘The highest aim’ is ‘ the recognition of the Brahman’ (Kull.), and the good fortune of attaining that falls only to the lot of those who have accumulated a rich store of merit.

66. Instead of dishito ’pi, ‘though blemished (by a want of the external marks of the order),’ (Kull., Nand., Ragh.), Medh., Gov., Nar., and K. read bhfishito ’pi, ‘though adorned (with garlands and the like),’

69. Regarding the term ‘suppression of the breath,’ see Vas.
XXV, 13, and Wilson, Vishaupurdna, V, p. 231 (ed. Hall).

VI, 74. THE ASCETIC. 2r1r

70. Three suppressions of the breath even, performed according to the rule, and accompanied with the (recitation of the) Vy4hvztis and of the syllable Om, one must know to be the highest (form of) austerity for every Brahmaza.

71, For as the impurities of metallic ores, melted in the blast (of a furnace), are consumed, even so the taints of the organs are destroyed through the suppression of the breath.

72. Let him destroy the taints through suppressions of the breath, (the production of) sin by fixed attention, all sensual attachments by restraining (his senses and organs), and all qualities that are not lordly by meditation.

72. Let him destroy the taints through suppressions of the breath, (the production of) sin by fixed attention, all sensual attachments by restraining (his senses and organs), and all qualities that are not lordly by meditation.

73. Let him recognise by the practice of meditation the progress of the individual soul through beings of various kinds, (a progress) hard to understand for unregenerate men.

74. He who possesses the true insight (into the

41. Vas. XXV, 6; Baudh. IV, 1, 24.

42. Regarding the term dh4raw4, ‘fixed attention,’ see Wilson,
Vishnupurdaa, V, p. 237 (ed. Hall), and Jacob, Vedantas4ra, p. 109.

Anisvarin gus4n, ‘all qualities that are not lordly.’ Medh. explains the qualities by ‘goodness, passion, and darkness,’ and the epithet ‘not lordly’ by ‘depending upon another,’ and adds that ‘the conceit (abhim4na) of the soul (purusha) that it possesses quali« ties and is affected by pleasure or pain and the like must be destroyed.’ Gov. and K. assert that the qualities opposed to ‘virtue, knowledge, absence of passion and power’ (Davies, Samkhya, p. 81) are to be destroyed by ‘ meditation,’ as defined in the Yogasdstra. Similarly Nar., who (as also Nand.) reads anaisvaran, says that the qualities that are opposed to true knowledge and power, and are modifications of passion and darkness, must be destroyed by meditating on the formless. Kull. and RAgh., on the other hand, interpret the passage on Vedanta principles, and explain the qualities as ‘such which do not belong to the lord, Brahman, i.e. anger, greed, envy, and so forth,’

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nature of the world), is not fettered by his deeds ; but he who is destitute of that insight, is drawn into the circle of births and deaths.

75. By not injuring any creatures, by detaching the senses (from objects of enjoyment), by the rites prescribed in the Veda, and by rigorouslypra ctising austerities, (men) gain that state (even) in this (world).

76-77. Let him quit this dwelling, composed of the five elements, where the bones are the beams, which is held together by tendons (instead of cords), where the flesh and the blood are the mortar, which is thatched with the skin, which is foul-smelling, filled with urine and ordure, infested by old age and sorrow, the seat of disease, harassed by pain, gloomy with passion, and perishable.

78. He who leaves this body, (be it by necessity) as a tree (that is torn from) the river-bank, or (freely) like a bird (that) quits a tree, is freed from the misery (of this world, dreadful like) a shark.

79. Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his enemies, he attains the eternal Brahman by the practice of meditation.

80. When by the disposition (of his heart) he

79. Making over (the merit of his own) good actions to his friends and (the guilt of) his evil deeds to his enemies, he attains the eternal Brahman by the practice of meditation.

80. When by the disposition (of his heart) he

45. ‘By the rites prescribed in the Veda,’ i.e. the daily rites (Medh., Gov., Kull.), or ‘the daily rites and those prescribed for certain occasions’ (Nar., Nand.). ‘ That state,’ i.e. ‘the union with Brahman’ (Gov., Kull., Ragh.), means according to Medh. ‘that place, i.e. the world of Brahman.’ Né4r. and Nand. read tatparam, ‘that highest (Brahman).’

46-77. Maitr. Up. III, 4.

79. ‘Making over (the merit of his own) good actions’ means according to Gov. and Medh. ‘(the merit of anybody’s) good actions.’

80. ‘In this world,’ i.e. he becomes a Givanmukta, one liberated during this life (N4r.).

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becomes indifferent to all objects, he obtains eternal happiness both in this world and after death.

81. He who has in this manner gradually given up all attachments and is freed from all the pairs (of opposites), reposes in Brahman alone.

82. All that has been declared (above) depends on meditation ; for he who is not proficient in the knowledge of that which refers to the Soul reaps not the full reward of the performance of rites.

83. Let him constantly recite (those texts of) the Veda which refer to the sacrifice, (those) referring to the deities, and (those) which treat of the Soul and are contained in the concluding portions of the Veda (Vedanta).

84. That is the refuge of the i ignorant, and even

81. ‘The pairs of opposites,’ i.e. hunger and satiety and so forth
(Gov.), or honour and dishonour (Kull.).

82. I follow Gov., N&r., and Nand., who‘explain the verse to mean that all the teaching of the preceding chapters with respect to the four orders depends, as far as its ultimate result is concerned, on meditation, because, however well a man may fulfil the prescribed rites, he cannot reap the full reward without knowing and meditating on the Brahman. LKull. refers the phrase ‘ All that has been declared’ to the contents of the last verse, and says that ‘the complete freedom from all attachments and the repose in Brahman’ depend on the recognition of the unity of the individual soul and of Brahman. He understands by kriy4phalam, ‘the reward for the act of meditating.’ Medh. begins with an explanation similar to that of Kull., but he takes finally kriyaphalam in the same sense as Gov., Nar., and Nand. Ragh. explains yad etad abhisabditam by ‘what can be expressed by words.’

He understands by kriy4phalam, ‘the reward for the act of meditating.’ Medh. begins with an explanation similar to that of Kull., but he takes finally kriyaphalam in the same sense as Gov., Nar., and Nand. Ragh. explains yad etad abhisabditam by ‘what can be expressed by words.’

83. ‘Which refer to the sacrifice,’ i.e. ‘the Brahmanas’ (Medh., Gov., Nand.), or ‘the Brahmaveda’ (Kull., Nar.), or ‘the Karmakinda,’ e.g. ishe tv firge tva (V4g. Samh.I, 1), Ragh. ‘Those referring to the deities,’ i.e. ‘ Mantras describing the various deities’ (Medh., Gov.), e. g. Rig-veda VIII, 44, 16 (Gov.). The third class of texts mentioned is that of the Upanishads ; but see also Goldstiicker, Sansk. Dict., s. v. adhyatma.

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that (the refuge) of those who know (the meaning of the Veda); that is (the protection) of those who seek (bliss in) heaven and of those who seek endless (beatitude).

85. A twice-born man who becomes an ascetic, after the successive performance of the above-mentioned acts, shakes off sin here below and reaches the highest Brahman.

86. Thus the law (valid) for self-restrained ascetics has been explained to you; now listen to the (particular) duties of those who give up (the rites prescribed by) the Veda.

87. The student, the householder, the hermit, and the ascetic, these (constitute) four separate orders, which all spring from (the order of) householders.

88. But all (or) even (any of) these orders, assumed successively in accordance with the Institutes (of the sacred law), lead the Brdhmaza who acts by the preceding (rules) to the highest state.

89. And in accordance with the precepts of the Veda and of the Smriti, the housekeeper is declared

86. Gov. is of opinion that the persons named above, IV, 22, are here intended. But from what follows, verses 94, 95, it appears that those Brahmamas are meant who, though solely intent on the acquisition of supreme knowledge, and retired from all worldly affairs, continue to reside in their houses; see also IV, 257. Gov. and Nar. assume that they remain householders, while Kull. counts them among the ascetics.

87-93. Ap. II, 23-24; Gaut. III, 36; Vas. VIII, 14-16; X, 30;
Baudh. II, 11, 9-34; Vi. LIX, 27-29.

According to the commentators, the following discussion is introduced in order to show, (1) that there are four orders only, and that the Vedasamny4sika belongs to these, and does not form a fifth order, or stand outside the orders; (2) that as the order of the householders is the most distinguished, it is proper that a man may continue to live in his house under the protection of his son.

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to be superior to all of them; for he supports the other three.

go. As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders.

91. By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed.

go. As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders.

91. By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed.

92. Contentment, forgiveness, self-control, abstention from unrighteously appropriating anything, (obedience to the rules of) purification, coercion of the organs, wisdom, knowledge (of the supreme Soul), truthfulness, and abstention from anger, (form) the tenfold law.

93. Those Brahmazas who thoroughly study the tenfold law, and after studying obey it, enter the highest state.

94. A twice-born man who, with collected mind, follows the tenfold law and has paid his (three) debts, may, after learning the Vedanta according to the prescribed rule, become an ascetic.

95. Having given up (the performance of) all rites, throwing off the guilt of his (sinful) acts, subduing his organs and having studied the Veda, he may live at his ease under the protection of his son.

92. Dhritif, ‘contentment,’ means according to N4r., Nand., and Ragh. ‘firmness of purpose or in the discharge of duties.’ Dama, ‘self-control,’ means according to Medh. and Nand. ‘humility ;’ according to Gov. and Nar. ‘ patience under sufferings ;’ according to Kull. and R&gh. ‘the subjugation of the internal organ.’ DhtA, ‘wisdom,’ means according to Medh. and Gov. ‘freedom from doubts and errors;’ according to Kull. and R&gh. ‘knowledge of the true meaning of the Sastras.’ Nar. and Nand. read hrif, ‘ modesty or shame.’

94. Vas. X, 26,

95. ‘Having studied the Veda,’ i.e. ‘the Upanishads’ (Kull.).

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96. He who has thus given up (the performance of) all rites, who is solely intent on his own (particular) object, (and) free from desires, destroys his guilt by his renunciation and obtains the highest State.

97. Thus the fourfold holy law of Brahmamas, which after death (yields) imperishable rewards, has been declared to you; now learn the duty of kings.

Cuapter VII,

1. I will declare the duties of kings, (and) show how a king should conduct himself, how he was created, and how (he can obtain) highest success.

2. A Kshatriya, who has received according to the rule the sacrament prescribed by the Veda, must duly protect this whole (world).

3. For, when these creatures, being without a king, through fear dispersed in all directions, the Lord created a king for the protection of this whole (creation),

4. Taking (for that purpose) eternal particles of
Indra, of the Wind, of Yama, of the Sun, of Fire,
of Varuza, of the Moon, and of the Lord of wealth
(Kubera).

Gov., Nar., Nand., Ragh., and K. read abhyasyan, ‘studying the
Veda,’ and the same reading is mentioned by Medh. as a var. lect.

96. ‘ His own object,’ i.e. ‘ final liberation,’

Gov., Nar., Nand., Ragh., and K. read abhyasyan, ‘studying the
Veda,’ and the same reading is mentioned by Medh. as a var. lect.

96. ‘ His own object,’ i.e. ‘ final liberation,’

97. According to Medh. the word ‘ Brahmaza’ is not intended to exclude other Aryans ; but according to Gov., Kull., and Nar. it is meant to prescribe that asceticism is permissible for Brahmanas alone.

VII. 2. ‘The sacrament,’ i.e. ‘ the initiation’ (Medh., Gov., Nar.,
Kull.), or ‘the initiation and the rest’ (RAgh.), or ‘the sacrament of
the coronation’ (Nand.). The last opinion seems the correct one.

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5. Because a king has been formed of particles of those lords of the gods, he therefore surpasses all created beings in lustre ;

6. And, like the sun, he burns eyes and hearts ; nor can anybody on earth even gaze on him.

7. Through his (supernatural) power he is Fire and Wind, he Sun and*Moon, he the Lord of justice (Yama), he Kubera, he Varuza, he great Indra.

8. Even an infant king must not be despised,
(from an idea) that he is a (mere) mortal; for he
is a great deity in human form.

9. Fire burns one man only, if he carelessly approaches it, the fire of a king’s (anger) consumes the (whole) family, together with its cattle and its hoard of property.

10. Having fully considered the purpose, (his) power, and the place and the time, he assumes by turns many (different) shapes for the complete attainment of justice.

11, He, in whose favour resides Padma, the goddess of fortune, in whose valour dwells victory, in whose anger abides death, is formed of the lustre of all (gods).

12. The (man), who in his exceeding folly hates him, will. doubtlessly perish; for the king quickly makes up his mind to destroy such (a man).

5. The commentators explain tegas, ‘lustre,’ by ‘prowess or valour’ (virya). The next verse, however, shows that at least a play on the word is intended.

10. According to the commentators, the verse is meant as a warning to those who are too confident of possessing a king’s favour.

11. ‘Padmé, the goddess of fortune,’ must be taken according to Nar. and Nand. as ‘ who carries a lotus in her hand,’ and according to RAgh. ‘whose dwelling is the lotus.’ According to Medh.,Gov., and Kull., the epithet is added in order to give the idea of greatness.

p. 13

13. Let no (man), therefore, transgress that law which the king decrees with respect to his favourites, nor (his orders) which inflict pain onthose in disfavour.

14. For the (king’s) sake the Lord formerly created his own son, Punishment, the protector of all creatures, (an incarnation of ) the law, formed of Brahman’s glory.

15. Through fear of him all created beings, both the immovable and the movable, allow themselves to be enjoyed and swerve not from their duties.

16. Having fully considered the time and the place (of the offence), the strength and the knowledge (of the offender), let him justly inflict that (punishment) on men who act unjustly.

16. Having fully considered the time and the place (of the offence), the strength and the knowledge (of the offender), let him justly inflict that (punishment) on men who act unjustly.

13. Medh. gives the following instances. Ifa king orders that during the celebration of a wedding in the house of a minister or other favourite, a public festival is to be held in the town, that everybody is to appear on the occasion, or that during so and so many days no animals are to be killed, no birds to be snared, and no debtors to be imprisoned by their creditors, everybody must obey. The same shall be the case if the king orders with respect to persons in disfavour that they are to be shunned by everybody, that nobody is to enter their houses. Gov., Kull., and Ragh. give the same explanation, and they as well as Medh. add, that this rule refers to lawful orders in worldly matters only. Nar. seems to have taken the verse differently, in a sense similar to that contained in Sir W. Jones’ translation,

14. Yagh. I, 353.

15. Bhogaya kalpante, ‘allow themselves to be enjoyed’ (Medh., Gov., Nar., Nand., Ragh.), means according to Kull. ‘are able to enjoy their own.’ Gov. says, A2edan4dibhayena vrikshadisth4varaay api phalapushpAdidvarenopabhogartham sampadyante niyatakalam pushpadidanavyavastham natikramanti, ‘through fear of being cut down and the like immovable things such as trees become fit to be enjoyed by means of their fruit, flowers, and so forth, (i.e.) they transgress not the law according to which they must give flowers, &c. at the appointed time ;’ see also below, verse 23.

16. Gaut. XII, 51; Vas, XIX, 9; Vi. II, 91; Yagi. I, 367.

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17. Punishment is (in reality) the king (and) the male, that the manager of affairs, that the ruler, and that is called the surety for the four orders’ obedience to the law.

18. Punishment alone governs all created beings, punishment alone protects them, punishment watches over them while they sleep; the wise declare punish- ‘ment (to be identical with) the law.

19. If (punishment) is properly inflicted after (due) consideration, it makes all people happy; but inflicted without consideration, it destroys everything.

20. If the king did not, without tiring, inflict punishment on those -worthy to be punished, the stronger would roast the weaker, like fish on a spit ;

21. The crow would eat the sacrificial cake and the dog would lick the sacrificial viands, and ownership would riot remain with any one, the lower ones would (usurp the place of) the higher ones.

22. The whole world is kept in order by punishment, for a guiltless man is hard to find; through fear of punishment the whole world yields the enjoyments (which it owes).

23. The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the enjoyments (due from them) only, if they are tormented by (the fear of) punishment.

23. The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the enjoyments (due from them) only, if they are tormented by (the fear of) punishment.

24. All castes (varza) would be corrupted (by intermixture), all barriers would be broken through,

17. ‘That is the male,’ i.e. ‘compared with him all others are
(weak) women’ (Kull.).

19. Yagi. I, 355.

23. The commentators quote in explanation of this verse a passage from the Yagur-veda, ‘ Through fear the fire warms, through fear the sun shines, through fear move Indra, the Wind, and Death, as the fifth.’

p. 25

and all men would rage (against each other) in consequence of mistakes with respect to punishment.

25. But where Punishment with a black hue and red eyes stalks about, destroying sinners, there the subjects are not disturbed, provided that he who inflicts it discerns well.

26, They declare that king to be a just inflicter of punishment, who is truthful, who acts after due consideration, who is wise, and who knows (the respective value of) virtue, pleasure, and wealth.

27. A king who properly inflicts (punishment), prospers with respect to (those) three (means of happiness); but he who is voluptuous, partial, and deceitful will be destroyed, even through the (unjust) punishment (which he inflicts).

28. Punishment (possesses) a very bright lustre, and is hard to be administered by men with unimproved minds; it strikes down the king who swerves from his duty, together with his relatives.

29. Next it will afflict his castles, his territories, the whole world together with the movable and immovable (creation), likewise the sages and the gods, who (on the failure of offerings) ascend to the sky.

30. (Punishment) cannot be inflicted justly by one who has no assistant, (nor) by a fool, (nor) by a covetous man, (nor) by one whose mind is unimproved, (nor) by one addicted to sensual pleasures.

25. Vi. III, 96. 26. Gaut. XI, 2.

27. Vishamad, ‘ partial’ (Nar.), means according to Gov., Kull., and RAgh. ‘ wrathful.’

28 ‘By men with unimproved minds,’ i.e.‘ who have not learnt the Sastras’ (Gov., Kull.).

30-31. Gaut. XI, 4; Yagi. I, 308-309, 354.

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31. By him who is pure (and) faithful to his promise, who acts according to the Institutes (of the sacred law), who has good assistants and is wise, punishment can be (justly) inflicted.

32. Let him act with justice in his own domain, with rigour chastise his enemies, behave without duplicity towards his friends, and be lenient towards Brahmazas.

33. The fame of a king who behaves thus, even though he subsist by gleaning, is spread in the world, like a drop of oil on water.

34. But the fame of a king who acts in a contrary manner and who does not subdue himself, diminishes in extent among men like a drop of clarified butter in water. .

33. The fame of a king who behaves thus, even though he subsist by gleaning, is spread in the world, like a drop of oil on water.

34. But the fame of a king who acts in a contrary manner and who does not subdue himself, diminishes in extent among men like a drop of clarified butter in water. .

35. The king has been created (to be) the protector of the castes (vara) and orders, who, all according to their rank, discharge their several duties.

36. Whatever must be done by him and by his servants for the protection of his people, that I will fully declare to you in due order.

37. Let the king, after rising early in the morning, worship Brahmazas who are well versed in the threefold sacred science and learned (in polity), and follow their advice.

38. Let him daily worship aged Brahmazas who know the Veda and are pure; for he who always worships aged men, is honoured even by Rakshasas.

31. Pure, i.e.‘ with respect to the acquisition of wealth,’ or ‘not covetous’ (Medh., Gov., Kull., Nar., Ragh.). Satyasamdha,‘ faithful to his promise’ (Gov., Kull., Riagh.), means according to Medh. ‘ who cares for truth alone.’

32. Vi. TTI, 96; Yagi. I, 333. 33. Vi. III, 97.

37-38. Vi. ILI, 76-77.

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39. Let him, though he may already be modest, constantly learn modesty from them; for a king who is modest never perishes.

40. Through a want of modesty many kings have perished, together with their belongings; through modesty even hermits in the forest have gained kingdoms.

41. Through a want of humility Vena perished,
likewise king Nahusha, Sudas, the son of Pigavana,
Sumukha, and Nemi.

42. But by humility Pyzthu and Manu gained sovereignty, Kubera the position of the Lord of wealth, and the son of Gadhi the rank of a Brahmaza.

43. From those versed in the three Vedas let him learn the threefold (sacred science), the primeval science of government, the science of dialectics, and the knowledge of the (supreme) Soul; from the people (the theory of) the (various) trades and professions.

44. Day and night he must strenuously exert himself to conquer his senses; for he (alone) who has conquered his own senses, can keep his subjects in obedience.

45. Let him carefully shun the ten vices, springing

41. I read with Medh., Gov., Nar., Ragh., and K., Suda/ paigavanas aiva, instead of Sudaso yavanas faiva (Kull.). Nand. has Vaigavana, a mere clerical mistake. As Medh. remarks, the legends regarding the worthies mentioned here occur in the Mahabharata.

42. The son of G&dhi, i.e. Visvimitra; see Muir, Original
Sanskrit Texts, I, p. 83 seqq. .

43. Gaut. XI, 3; Y4ga. I, 310. Nar. takes Anvikshikim Aatmavidyam to mean ‘and the science of dialectics, i.e. the Ny4ya, SAamkhya, and so forth, which is useful for obtaining final liberation.’ Medh. too is not certain if Anvikshikf is to be taken by itself, but proposes ‘the science of dialectics which will be useful to him.’

45-48. Vi. III, 50-51.

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the Ny4ya, SAamkhya, and so forth, which is useful for obtaining final liberation.’ Medh. too is not certain if Anvikshikf is to be taken by itself, but proposes ‘the science of dialectics which will be useful to him.’

45-48. Vi. III, 50-51.

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from love of pleasure, and the eight, proceeding from wrath, which (all) end in misery.

46. For a king who is attached. to the vices springing from love of pleasure, loses his wealth and his virtue, but (he who is given) to those arising from anger, (loses) even his life.

47. Hunting, gambling, sleeping by day, censoriousness, (excess with) women, drunkenness, (an inordinate love for) dancing, singing, and music, and useless travel are the tenfold set (of vices) springing from love of pleasure.

48. Tale-bearing, violence, treachery, envy, slandering, (unjust) seizure of property, reviling, and assault are the eightfold set (of vices) produced by wrath.

49. That greediness which all wise men declare to be the root even of both these (sets), let him carefully conquer; both sets (of vices) are produced by that.

50. Drinking, dice, women, and hunting, these four (which have been enumerated) in succession, he must know to be the most pernicious in the set that springs from love of pleasure.

51. Doing bodily injury, reviling, and the seizure of property, these three he must know to be the most pernicious in the set produced by wrath.

52. A self-controlled (king) should know that in this set of seven, which prevails everywhere, each

49. ‘ Greediness (lobha) is the root of all (these vices), because
(the king) acts in some (of these cases) from a desire for money,
and in others from a greediness of sensual pleasures’ (Gov.).

52. Medh., Nand., and K. read 4tmanad instead of 4tmavan, and in that case the translation must be, ‘Let him know that in this set . . each earlier-named vice is more pernicious for him (than...)

p. 53

earlier-named vice is more abominable (than those named later).

53. (On a comparison) between vice and death, vice is declared to be more pernicious; a vicious man sinks to the nethermost (hell), he who dies, free from vice, ascends to heaven.

54. Let him appoint seven or eight ministers whose ancestors have been royal servants, who are versed in the sciences, heroes skilled in the use of weapons and descended from (noble) families and who have been tried.

55. Even an undertaking easy (in itself) is (sometimes) hard to be accomplished by a single man; how much (harder is it for a king), especially (if he has) no assistant, (to govern) a kingdom which yields great revenues.

56. Let him daily consider with them the ordinary (business, referring to) peace and war, (the four subjects called) sthana, the revenue, the (manner of) protecting (himself and his kingdom), and the sanctification of his gains (by pious gifts).

56. Let him daily consider with them the ordinary (business, referring to) peace and war, (the four subjects called) sthana, the revenue, the (manner of) protecting (himself and his kingdom), and the sanctification of his gains (by pious gifts).

54. Vi. III, 71; Yag%. 1, 311. Labdhalaksh4n, ‘skilled in the use of weapons’ (Kull., Nar.), means according to Medh., Gov., Nand., and R4gh. ‘who fail not in their undertakings.’ Partkshitén (Gov., Kull., and K.), or supartkshitan (Medh., Nar.), ‘ who have been tried,’ i.e. by tempting them in various ways (Medh.), or ‘if they are incorruptible’ (N4r.), or ‘who have been examined by spies’ (Gov.), or ‘who have been bound to fidelity by touching images of the gods, &c.’ (Kull, Ragh.). Nand. reads parikshak4n, ‘who examine (the state-affairs).’

55. The correct reading is kimu, ‘how much harder’ (Medh., Gov., sec. manu, Nar., Nand., Ragh., K.), instead of the kim tu, ‘but,’ of the editions.

56. YAg%.I,311. Sth&na means according to Gov., Kull., Nar., R4gh. ‘ the army, the treasury, the town, and the kingdom ;’ according to Medh. either that or ‘the loss of his kingdom ;’ according to Nand. ‘halting’ (Asana).

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57. Having (first) ascertained the opinion of each (minister) separately and (then the views) of all together, let him do what is (most) beneficial for him in his affairs.

58. But with the most distinguished among them all, a learned Br&hmama, let the king deliberate on the most important affairs which relate to the six measures of royal policy.

59. Let him, full of confidence, always entrust to that (official) all business; having taken his final resolution with him, let him afterwards begin to act.

60. He must also appoint other officials, (men) of integrity, (who are) wise, firm, well able to collect money, and well tried.

61. As many persons as the due performance of his business requires, so many skilful and clever (men), free from sloth, let him appoint.

62. Among them let him employ the brave, the skilful, the high-born, and the honest in (offices for the collection of) revenue, (e.g.) in mines, manufactures, and storehouses, (but) the timid in the interior of his palace.

63. Let him also appoint an “ambassador who is versed in all sciences, who understands hints, expressions of the face and gestures, who is honest, skilful, and of (noble) family.

• 58. Yaen. I, 311.
• 60. N&r. mentions kulodgatén, ‘ of noble families,’ as a var. lect.

for avasthit4n, ‘ firm.’

62. Vi. III, 18, 21. Medh. refers karmAnta, literally ‘management,’ to ‘sugar-mills, distilleries, and so forth;’ Gov. and Kull, add ‘storehouses of grain ;’ N4r. explains it by ‘ manufactories of ornaments and weapons and so forth.’ It is, however, not impossible that the compound dkarakarmante may mean ‘for superintending. mines and manufactories.’ Akara has very frequently that double meaning.

[25] Q

p. 64

explains it by ‘ manufactories of ornaments and weapons and so forth.’ It is, however, not impossible that the compound dkarakarmante may mean ‘for superintending. mines and manufactories.’ Akara has very frequently that double meaning.

[25] Q

p. 64

64. (Such) an ambassador is commended to a king (who is) loyal, honest, skilful, possessing a good memory, who knows the (proper) place and time (for action, who is) handsome, fearless, and eloquent.

65. The army depends on the official (placed in charge of it), the due control (of the subjects) on the army, the treasury and the (government of) the realm on the king, peace and its opposite (war) on the ambassador.

66. For the ambassador alone makes (kings’) allies and separates allies; the ambassador transacts that business by which (kings) are disunited or not.

67. With respect to the affairs let the (ambassador) explore the expression of the countenance, the gestures and actions of the (foreign king) through the gestures and actions of his confidential (advisers), and (discover) his designs among his servants.

68. Having learnt exactly (from his ambassador) the designs of the foreign king, let (the king) take such measures that he does not bring evil on himself.

64. Anurakta4, ‘loyal’ (Medh., Gov., Ragh.), means according to
Kull. ‘who is beloved among the people.’

66. Instead of bhidyante yena vA na v4, ‘by which (kings) are disunited or not’ (Kull., Ragh.), Medh., Nand., and K. read bhidyante yena m&navak, and Gov. bhidyante yena bandhava4, ‘by which men or relatives are disunited.’

67. Nigidkengitasesh/itaiA, ‘through the gestures and actions of his confidential (advisers),’ (Kull., Ragh.), means according to Medh. and Gov. ‘by his own hidden gestures and actions,’ or perhaps ‘while suppressing all significant gestures and actions on his own ° part;’ according to Nand. ‘through men who hide their own gestures and actions.’

68. Medh., Gov. Nand., and Ragh. take the verse differently. ‘Having learnt exactly the designs of the foreign king, (the ambassador) shall take such measures that he does not bring evil on himself (and his master).’

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69. Let him settle in a country which is open and has a dry climate, where grain is abundant, which is chiefly (inhabited) by Aryans, not subject to epidemic diseases (or similar troubles), and pleasant, where the vassals are obedient and his own (people easily) find their livelihood.

70. Let him build (there) a town, making for his safety a fortress, protected by a desert, or a fortress built of (stone and) earth, or one protected by water or trees, or one (formed by an encampment of armed) men or a hill-fort.

71. Let him make every effort to secure a hillfort, for amongst all those (fortresses mentioned) a hill-fort is distinguished by many superior qualities.