बार्हस्पत्य सूत्र / अर्थशास्त्र (महर्षि बृहस्पति - प्राचीन दण्डनीति, राजधर्म एवं कूटनीति सटीक)

२८ बार्हस्पत्यसूत्रम् ।
पुनः कार्याण्युपायानि^१८ निरूप्य स्वामिनं प्रसाद्य कार्यं कल्प-
यितव्यम् ॥४३॥
प्रमत्तेष्वभियुक्तेषु दैवोपहतेषु च न सिध्यन्ति विक्रमाः ॥४४॥
अप्रमत्तं धर्मज्ञं^१९ जितेन्द्रियं विजिगीषु बलिष्ठ जातकोपं दुराधर्षं
प्रति विक्रमो न कार्यः^२० ॥४५॥
शास्त्रवित् कथं कार्यं न प्रजानातीति न वदेत्^२१ ॥४६॥
बलिष्ठान् शत्रून् कामादीन् ये जयन्ति ते सर्वानरीञ्जयन्ति ॥४७॥
[१८ख] पूर्वमुपकारं न कार्येत् ॥४८॥
उपकारं नियतं^२२ कुर्याच्च ॥४९॥
नाभाविव्यसनं पूर्वं ज्ञात्वा व्यसनप्रतीकारं^२३ कार्यमिति गुरु-
राह ॥५०॥
इति बार्हस्पत्यसूत्रे चतुर्थोऽध्यायः।
18. Sic (neut.) M W. 19. W ०ज्ञ । 20. W ०र्याः । 21.
M interpunctuates not here, but after शत्रून् । 22. W omits
त । 23. Sic (neut.)

[पञ्चमोऽध्यायः ।]
चत्वार उपायाः ॥१॥
त्रयश्च ॥२॥
मायोपेत्ता वधश्च ॥३॥
मूरीषु साम ।४।
शङ्कितेषु सामभेदौ ॥५॥
लुब्धेषु सामदानभेदाः॥६॥
कृष्टेषु सामभेददानमायोपेत्तावधाः ॥७॥
साम पूर्वं प्रयोक्तव्यम् ॥८॥
[१.६क] मनसोऽभिप्रायं वाचः प्रीतिकर्म च ॥६॥
ज्ञातीनां ज्ञातयो व्यसने हृष्यन्ति ॥१०॥
ज्ञातिं ज्ञातयः प्रच्छन्नहृदयाः क्रूरा उपद्रवन्ति ॥११॥
सर्वभयेषु ज्ञातिभयं घोरम् ॥१२॥
गोषु पयः ब्राह्मणे कोपश्च ॥१३॥
स्त्रीषु चापलं दूरत्वं ज्ञातिषु सौहृदं पत्रजलविन्दुवत् ॥१४॥
हितं गुरुजनवाक्यं शास्त्रचोदितं च ये न शृण्वन्ति कालचो-
दिताः तस्मात् तान् सुपरिहृत्यान्यत्र वसेत् ॥१५॥

1. W ०शश् । 2. W ०मः। 3. Sic (neut.) 4. W ०न्नयां ।
2. W स्स । 6. W तपश् । 7. W पद्मपत्र० । 8. M एकं

संक्षिप्त हिन्दी अनुवाद एवं व्याख्या (Commentary)

• सूत्र १–३: नीतिशास्त्र में मूल रूप से चार उपाय (साम, दान, भेद, दण्ड) कहे गए हैं। कहीं तीन उपाय माने गए हैं, तथा अन्यत्र माया (कूटनीति), उपेक्षा और वध को भी उपायों में गिना गया है।
• सूत्र ४–७: विभिन्न प्रकृतियों के अनुसार उपाय-प्रयोग:
  • मूर्खों/सरलजनों के प्रति साम (समझाने-बुझाने) का प्रयोग करना चाहिए।
  • शंकित (संदेही) जनों पर साम और भेद नीति अपनानी चाहिए।
  • लोभी व्यक्तियों को वश में करने हेतु साम, दान एवं भेद का प्रयोग किया जाता है।
  • असंतुष्ट/कुपित (कृष्ट/क्रुद्ध) जनों के शमन के लिए साम, भेद, दान, माया, उपेक्षा और वध तक के उपाय विहित हैं।
• सूत्र ८–१०: सर्वप्रथम 'साम' (शांति/सद्भाव) का ही प्रयोग करना चाहिए। वाणी का प्रीतिकर होना और मन के अनुकूल भाव प्रकट करना सामनीति का मुख्य अंग है।
• सूत्र ११–१५ (ज्ञाति-स्वभाव एवं नीति):
  • बन्धु-बान्धव (ज्ञाति) अपने ही स्वजनों के संकट या विपत्ति में मन ही मन प्रसन्न होते हैं।
  • कपटी हृदय वाले क्रूर सम्बन्धी विपत्ति के समय घात लगाकर प्रहार (उपद्रव) करते हैं।
  • समस्त भयों में अपने ही बान्धवों से उत्पन्न भय सबसे दारुण एवं घोर होता है।
  • जैसे गायों में दूध और ब्राह्मण में कोप स्वाभाविक है; वैसे ही स्त्रियों में चंचलता एवं सम्बन्धियों में सौहार्द (स्नेह) कमल-पत्र पर पड़ी जल की बूँद के समान क्षणभंगुर व अस्थिर होता है।
  • जो व्यक्ति काल (विनाश) से प्रेरित होकर गुरुजनों के हितकारी वचनों और शास्त्र-सम्मत उपदेशों को नहीं सुनते, उनका पूर्णतः त्याग कर अन्यत्र निवास करना चाहिए।

३० बार्हस्पत्यसूत्रम् ।
लोकविरुद्धं नाचरेत् ॥१६॥
९मन्त्र[१९ख]विद्यागुह्यपदमेषु ग्रहान् बान्धवान् कुशलादन्यत्र
न कार्यं व्यसनानि च१० ॥१७॥
दुर्जनं परिहृत्य वक्तव्यं विद्यायुक्तोऽपि गृहाहिरिव११ ॥१८॥
शत्रुपक्षादागतं न विश्वसेत् ॥१९॥
१२गुणतः संगृह्णीयात् ॥२०॥
भावैः परीक्षयेत् ॥२१॥
१३वरिण१३सारैः सह साम ज्ञायते बुद्धिमविज्ञाते सहसा परीक्ष
[२० क]येत् ॥२२॥
१४इङ्गितैर्ज्ञातुं शक्यते ॥२३॥
प्रसन्नो न ॥२४॥
अशाङ्कितमति[:]स्वस्थः ॥२५॥
अकोपनश्च बालादयोऽपि विवृ१५ण्वन्ति हि तम्१६ ॥२६॥
9. W मन्त्रमवि० । 10. Text corrupt in this Sûtra ?
11. गृहानिर् । 12. W here inserts दोषो न निरूप्य संगृह्णीयात् ।
13-13. W वीरान्न । सारैस्सहसा मा Read वीरोऽसारैः सहसा न ?
For णा and श्रौ ( ओ ) see introduction’s end. 14. ०तै ।
15. W विव्र० । 16. M तत् ।

पञ्चमोऽध्यायः । ३१
स्वकुलस्य विनाशं¹⁷ ज्ञात्वा बुद्धिमाँस्तत्र शत्रुपत्तमपि न युक्त-
¹⁸माश्रयेत् ॥२७॥
हृदये यथावच्छुभाशुभं पूर्वं उदेति¹⁹ न दुष्टाचारः सर्वत्र
कारयेत् ॥२८॥
चपला न बहुमान्याः ॥२९॥
इत्याहाचार्यो बृहस्पतिः ॥३०॥
इति बार्हस्पत्यसूत्रे पञ्चमोऽध्यायः ।

17. ०लस्यापि न० । 18. Read नययुक्तम् ? 19. w उद्यति ।

[ षष्ठोऽध्यायः । ]
[२०ख] देशकालयोग्यं कर्म नयानयौ च वेद्येत् ॥५.॥
विपरीतं न वेदवीर्यदर्पेण ॥२॥
हितानि निरूपयेत् ॥३॥
नभो मन्त्रिभिर्निरूप्य कार्यते ॥४॥
बुद्धिजीवनैरमात्यैः सह कार्यमकार्यं¹ च निरूपयेत् ॥५॥
अहितं विकारं² यस्य प्रतिभाति स मन्त्रयोग्यः ॥६॥
अर्थमार्जयेत् ॥७॥
यस्यार्थराशिरस्ति तस्य मित्राणि धर्मश्च विद्या च गुणविक्रमो
च बुद्धिश्च ॥८॥
अर्थनेना[२१क]र्थमार्जायितुं न शक्यते गजोऽगजेनेव³ ॥६॥
धनमूलं जगत् ॥१०॥
सर्वाणि तत्र सन्ति ॥११॥
निर्धनो मृतश्चण्डालश्च ॥१२॥
एवं धर्ममूलं च विद्यामार्जयेत् ॥१३॥
विद्यामूलं जगत् ॥१४॥
विद्या पुनः सर्वमित्याह गुरुः ॥१५॥
इति बार्हस्पत्यसूत्रे षष्ठोऽध्यायः ।

1. W कार्यक्० । 2. Read अहितमपि कार्यम् । 3. M गजं
   ग०, W ०जंग

BRIHASPATI SŪTRA
Now the Brihaspati Sûtra.
Now Brihaspati,* the Preceptor, expounds to Indra
the Whole Substance of Policy :
I (PERSONAL CONDUCT)
1 Self-mastery is the quality of a king.
2 As minister he should appoint one master of
himself.
3 His sole science is the Administration of
Punishment [= Government].
4 Even right he should not practise when
disapproved by the world.
5 Should he practise it, it should be after
recommending it by persons of intelligence.
6 He is to be served by his like.
7 With women, children or the aged, he should
not discuss measures of right and policy.
8 He should not engage in magic shows
[indrajâla];
9 In incantations [mantras], however, and
festivities;
10 Also in counteracting diseases and poisonings.
11 Not smearing with ashes [like an ascetic].

*Concerning Brihaspati as founder of the Science of
Policy see the Introduction.
3 On the question of the king's sciences see
Arthashastra, c. 1.
6 On this question of choice of ministers etc. see
Arthashastra, cc. 4–5; also 80 infra.
10 On poison in the palace see Arthashastra, c. 17.

( 2 )
12 Also not sacrifice [agnihotra], Veda-reading,
and so forth.
13 Not processions to sacred places.
14 Also not service of a king.
15 Nor service of women.
16 He should not drink intoxicants.
17 Nor slay a Brâhman.
18 Nor practise theft.
19 Nor much indulge in garlands and unguents.
20 He should not be dejected.
21 Nor over-wrathful.
22 What is called non-giving is greed on a wrong
occasion.
23 In a (true) field he should have seed sown.
24 Giving should be practised.
25 Aversion therefrom is greed.
26 Theft is also greed.
27 Pleasure is a cause of expenditure of means.
28 A will to hurt gurus, gods, wise men, kings,
and so forth is anger,
29 And it is a smiting of one's own head.
30 An enemy equal in forces and so forth he
should slay in war;
31 Other adversaries [or If attacking others,
then] by conciliation, gifts, dissension, pretended
ignoring, and so on.
32 He should not have sordid dress.
22 Text and translation uncertain. More intelligible
would be avishaye dānam... ‘giving on a wrong occasion is
called non-giving.’
31 I translate anyābhiyodhinaḥ.
32 Sc. he should never be in deshabille.

( 3 )
33 And he should not practise over-indulgence
in hunting.
34 From over attachment to women ill-repute
grows;
35 And vitality wastes.
36 In association with those guilty of gaming,
provoking others, abusing others, the weaknesses of
others ( are exposed) along with the words of mantras
in learned or frivolous play (?).
37 Taking of medicine, evacuation of urine and
faeces, bathing, teeth-cleaning, enjoyment of copulation,
worship of divinities,-these also are to be done in
private.
38 A sham professor of virtue he should not trust;
39 Nor censure either.
40 Nor upon seeing mad or stupid persons, and
so forth, should he laugh at them.
41 His sport in private should be with those of
like character and age.
42 Elephant and horse sports in public; not with
creatures of two (different) kinds.
43 And he should not harm living beings of his
own kind.
44 Desire should be felt for superiority to prede-

36 Rendering conjectural. Are the mantras quasi oaths ?
40 So also in the Shukra-nīti III. 230 ' The miserable,
the blind, the dwarf, and the dumb are never to be laughed at.'
42 Contests of dissimilar animals are here, it seems,
denounced. Or we might take rahasye from 41 and, reading
tadvimûrtam, render 'Elephant and horse sports in private;
in public those with other species.' This is less likely.

( 4 )
cessors and successors in respect of wealth, popularity,
nobility, and magnanimity.
45 Traditional right, goodwill of dependents, and
councillors, relatives, friends, kinsmen, he should all alike
consider;
46 In respect of dependents, punishment and
largesse, within and without;
47 In respect of councillors, conciliation, disse-
nsion, and largesse;
48 In respect of relatives, allotments of income
for the sake of conciliation, dissension, largesse.
49 To even an unwelcome speech he should listen.
50 In bad weather, when the planets are hostile,
at the nakshatra of three birthdays, and when serious
business presents itself he should not attend to
festivities.
51 He should attach to himself a wife of the same
country, of the same form, and of noble birth.
52 He should cause especially dissensions (among
the wives); excessive conciliation, excessive largesse are
not to be practised, nor punishment to be used towards
women, nor pretended inobservance.
53 Among them he should not say much.
54 Among village petitioners, panegyrists, bards,
minstrels, actors, dancing-women, instructors, liars,
boys, pimps, traders, herdsmen, harlots, mean kings,
he is to be addressed in pompous untruths.
46 'Within and without' : sc. the capital.
50 'Three birthdays' : perhaps his own, that of his
father, and that of his grandfather.
51 'Of the same form' (ekarūpiṇī) : perhaps =
' of the same caste' (ekavarṇā).

( 5 )
55 Association with kings, harlots, soothsayers,
and dependents he should not indulge in long.
56 He should frequent one whose superiority is
in himself;
57 Prospects and so forth [he should regard] not
overmuch.
58 Those attached to women, gambling, drinking
he should not have in his service.
59 During five nâdikâs prayer to the divinity
of his choice; that passed, the audience;
60 During ten nâdikâs administration of justice;
during five nâdikâs the bath;
61 During three nâdikâs the repast;
62 During five nâdikâs amusement and play with
dear ones;
63 During two nâdikâs twilight worship;
64 During seven nâdikâs nautch and so forth;
65 During seven nâdikâs sexual intercourse,
repast, and so forth;
66 During seven nâdikâs sleep.
67 He should rule himself without failure of
vigilance;
68 Like the driver of a horse.
69 High Brâhmans [he should greet] with a shake
of his head, welcome and giving of leavings and betel;
56 Or 'his own lord.'
59-66 On the disposition of a king's time see Arthashastra,
c. 16, and Prof. Formichi, Gli Indiani &c., pp 66 sqq. A nadika
= ½ muhurta = 24 minutes.
68 'Shaking of the head' : on this as a sign of approval
see the passages quoted by me in Kavīndravacanasamuccaya
ad v. 1.

( 6 )
70 A mean Brâhman not with a shake of the
head, even if he brings a present;
71 A like prince or emperor with welcome, with
a seat, with a shake of the head, with gift of betel
and with jocular talk;
72 Men of the three castes with a smile, with
welcome, and audience (?);
73 Shûdras not with a glance or smile nor with
welcome;
74 Children, the aged, and so forth, with giving
of something which they like;
75 Low-caste [ Foreign ? ] people and heretics
not even with an utterance.
76 Owing to importance of business he may have
recourse to them;
77 Let him say little, however, and assign the
employment.
78 Let him not accept fine gold [ or receive men
of the (3) castes] in private.
79 With workmen, even in his employ, let him
not deliberate upon the task.
80 With his friends let him choose a like friend
as councillor;
81 But if low-born, he must be one having not
low-born caste.
82 Low-born persons have the characteristic of not
mentioning their own objects and of executing orders.
83 So he should not over-cherish them.
84 Nor again should he trust them.

72 'Audience': I translate asthanena, but the text is corrupt.
78 Varnika-parigraha : Read varnika-parigraha ?
79 'Even in his employ' : so translate yoginah ?

( 7 )
85 Knowing all, he need not act.
86 Secrecy in regard to right, secrecy in regard
to home and going abroad, secrecy in regard to measu-
res, secrecy in regard to enmities; in failure of prestige
he should deny even the truth.
87 Physicians, astrologers, soothsayers he should
entertain, if possessed of conduct and character.
88 Even the truth, if causing grief or misfortune,
he should not speak.
89 Up to twenty-five years he should passionately
practise the study of sport.
90 Thenceforward acquisition of wealth.
91 He should keep himself free from indebtedness.
92 Indebted he becomes by three means, pleasure,
anger, and greed.
93 And he should continually guard his person.
94 He should not neglect the regular rites.
95 If there is a popular clamour, he may omit
a minor rite.
96 Upon a lost cause let him not stand;
97 Far to be avoided then is even a serious matter
of sovereignty.
98 He should not favour new commanders who are
Kusumântas.
99 A slight loss is to be borne.
100 As with families of elephants, bandits, noxious
serpents, and tigers living in forest or cemetery among
98 Kusumântas : this word, which recurs in sutra 105,
is quite mysterious (? = Pallava, or pallava, i e vita ?).
99 The meaning seems to be that a commander should
not be dismissed for a slight failure.
100 The idea seems to be that of the nursery rhyme

( 8 )
those who in comparison therewith are inoffensive
feuds of kinsmen are not to be engaged in.
101 Like dogs with one piece of flesh is that estate
of sovereignty, when the sovereignty is in trouble.
102 Policy `truly is like a tree on a river's bank.
103 So he is not to desire [ it ].
104 Kusumântas and so forth are inimical to all
creatures.
105 Prestige, vigour, vitality, greatness—these
are destroyed by excessive cultivation of Kusumântas.
106 Desire, anger, conceit, jealousy, hypocricy,
and so forth he should not encourage.
107 An enemy of good character is a friend.
108 Among friends one of good character is an enemy.
109 Between moon and sun there is hostility by
reason of their common brightness (tastes):
110 Were it not so, they would both stand fast.
111 Where there is feud among relatives, those
two families perish to the root.
112 Whoso abandons the science of awarding
punishment, helpless he like a moth enters the flame all
unwittingly.
So speaks the holy Preceptor, guru of the chief of
the Gods.
So in the Brihaspati Sûtra the First Chapter.

• 'Let dogs delight &c.'. With the reading ° kule we should render
  'he dwells as it were in a family...
  101 Shvan 'dog' probably means more exactly 'pack of
  dogs' : cf. a shva and Panini iv. 2. 48.
  109, 110 We might translate 'If between sun and moon
  there were hostility ..., they would not continue'.

11 (DUTIES AND PRINCIPLES)
1 Sovereignty belongs to one possessing advantages.
2 There is advantage of knowledge, advantage
of wealth, and advantage of comrades :
3 Gratification of his own family also and
protection of usage;
4 Agriculture, cattle-rearing, trade.
5 Universally the Lokâyata system of doctrine
is alone to be followed at the time of acquiring gain;
6 Only the Kâpâlika as regards attainment of
pleasure;
7 The Ârhata in regard to right.
8 The Lokâyata is not really profitable (?); the
advantage quickly perishes.
9 So the Kâpâlika, the Ârhata, and the Bauddha.
10 On these relying, he is like the moth and the fire.
11 The fruits are like ear-water [or water in
the ear?].
1 Guna is here used in an untechnical sense ('strong
point').
4 The Arthashastra mentions (c. 1) the same three
matters (krishi, pashupalya, and banijya) as the components of
varta, or business, one of the studies of a king.
5 The Lokayata doctrine, along with Sankhya and Yoga,
makes up the triad of philosophy in the Arthashastra (c. 1).
6 Elsewhere the Kapalikas are a Shaiva sect : see the St
Petersburg lexicon and reff.
8–35 These Sutras, which seem at variance with the
preceding, and which betray a strong sectarian bias, may be
suspected of being an interpolation. No. 36 joins on well to No. 7.
11 'Ear-water' : is this a synonym of 'sky-flower,
&c. = 'nonentity' ? or 'water in the ear' (sc. not in the mouth or
only heard of) ?

( 10 )
12 When one characterized by ignorance desires
in a matter connected with right to effect a human
object, then he is a heretic entitled Laukâyatika.
13 When a Candâla is desirous of enjoying fine
drink, flesh, and so forth, then he is a heretic entitled
Kâpâlika.
14 When abandoning twilight worship and so
forth, sacrifice and so forth, he desires the duty of non-
killing, then he is a Kshapanaka heretic.
15 When, abandoning the rites described in the
Veda,and knowledge of them, also Shiva, the Lord of
All, Vishnu, and Shri, a man declares that all is void,
then he is a heretic entitled Bauddha.
16 When he declares right to be vain, a means to
gain, he is a Laukâyatika; and he declares that the
pinda and so on are theft.
17 He does all for profit,—sacrifice, twilight prayer,
and so forth.
18 To conceal his failing, one afflicted with desire
studies the Veda;
19 He performs sacrifices and so forth :
20 He does it with a view to drinking wine, with
a view to intercourse with women.
21 He says Vishnu and the others are wine-drinkers
—so the Kâpâlika.
14 Kshapanaka: = Jaina.
15 'Knowledge': read karmajatam 'mass of rites'?
16 Pinda: the reference seems to be to the food offered
to the dead: the custom was ridiculed by the followers of
Brihaspati, as appears from the Carvaka, or Lokayata, chapter
in the Sarva-darshana-samgraha.

( 11 )
22 The Kshapanaka, aiming at right, speaks of
right as depending on the bearing of rags and broom :
23 He speaks of Shiva and so on,—so the
Kshapanaka.
24 With a view to abuse of others he studies
Veda, Shâstra, right and so forth:
25 He reproaches all;
26 Even Maheshvara, Vishnu and so forth;
27 He slso speaks of right with a view to eating;
28 For the sake of discussion he praises others—
this is the Bauddha.
29 The Laukâyatika, when dead, is a denizen of
hell, extern to profit, pleasure, right, and liberaton.
30 And the same applies to his family ; that
family perishes within the period of sons and grandsons.
31 The Kâpâlî, abandoned by his village, household,
and relatives, becomes a denizen of hell, denounced by
all people :
32 And at that very time his family perishes.
33 The Kshapanaka is denounced by his family, and
those who live in the village, and three families perish.
34 The Bauddha becomes a very detested denizen
of hell; and his existing family perishes, or in the time
of sons and grandsons.
35 Connection with heretics of this sort he should
not have, even in thought.
36 Even by one whose counsels are well ordered,

22 The "broom" is the brush of twigs which the Jain
ascetics carry in order to brush away insects.
34 The Sanskrit sentence is here confused : but the mean-
ing is clear.
36 [Not] : we may, if we prefer, read adharmikena. This
Sutra connects well with No. 7.

( 12 )
who discerns the weak points of others,and who is
[not ?] a man of virtue, sovereignty cannot be preserved.
37 One infatuated with the conceit of power, filled
with greed and pride, loses what has been acquired.
38 Whoso, after reflecting upon his measures,
enjoys himself, he achieves the highest success.
39 He must so do that by his action he is not
known by the world as 'knowing what to do, bent upon
profit,' or as ' a man of righteousness':
40 Like Ishvara, like Moon and Sun.
41 Counsel is the action of effecting unity of
opinion on the part of persons conforming to a master's
mind.
42 A councillor must speak of measures, regardless
of his master's preference.
43 The fruit of policy is attainment of right, adv-
antage, and plesure.
44 Pleasure and advantage are to be tested by
right ;
45 Right by right ;
46 Advantage by advantage ;
47 Pleasure by pleasure ;
48 Liberation of the soul by liberation.
49 Injunction of a guru is to be executed, even
when at variance with right, as the marriage of the
Pândavas, Arjuna's asceticism, Vyâsa's intercourse with
a widow, the begetting of Karna, Râma's punishment
of a mother and so on.
40 'Like Ishvara' : his motives must be inscrutable.
49 The references are to well-known stories in the
Mahabharata.

( 13 )
50 Even a son, at variance with policy, is an
enemy.
51 The young, the vicious, reckless, unacquainted
with shâstras, he should not admit to counsel.
52 Dull - witted, immoral, violent, thoughtless,
irascible, foolish young men are not to be employed in
counsel.
53 Let all jewels even be given to preserve one's
own purpose, life, and prestige.
54 During counsel he should not not evoke anger.
55 Right is the main factor ; not personal objects,
56 Happiness unrighteously enjoyed is no friend.
57 Maintenance of position is [ or and ] enhan-
cement.
58 Like one who eats what is not wholesome but
is on good terms with [or as taking a precaution against,
Pratîkâra ] death,
A man true to his word, relying upon the Shâstras,
might even dry the ocean.
59 If he is angry [ his dependents ] become disco-
uraged and timid.
60 One bad man ruins many.
61 Fate depends upon manhood.
51 We translate mantre na praveshayet.
53 The 'jewels' are the various 'treasures' of a king,
his wife, minister, general and so forth.
57 I tranalate sthitir vardhanam : reading sthitivardha-
nam, we might render '[ he should aim at ] enhancement of his
actual position' or '...conservation and enhancement.'
58 The idea may be that of fortifying oneself against
poison.
61 A common sentiment : cf. Shukra-nîti, 1.95-6

( 14 )
62 Whoso loves his own wife and in taming him-
self has capacity, is without equal.
63 A good man turns not aside through fear.
64 What at that time is proper is not to be spoken
by friends not conversant with matters of speech.
65 One of arrogant heart, lost to respect for right,
not self-controlled, he could not admonish.
66 when exhausted with frightful acts, sunk in
the sleep of ignorance, he should enlighten the fool
with the cool airs of righteous speeches.
67 Among bad men a good man shines forth like
the sun.
68 Those committed to unrighteousness he should
check by proper conduct.
69 In unrighteousness he should not involve
himself.
70 In ill-repute he should not involve himself.
71 He should not slay.
72 Let a fool be restrained, like an elephant, with
the hook of righteous reading.
73 A guru's word is not to be transgressed, if in
accordance with reason.
74 Even a guru, if not equipped with policy, he
should disregard.
75 A guru says it.
So in the Brihaspati Sûtra the Second Chapter.

III ( VIDYÁ ).
1 Manliness is the quality of one superior to
weakness.
2 One becomes superior to weakness by residence
in other countries.
3 Of all powers, times, countries, conciliations,
natures, strengths, exercises, ages knowledge is to be
acquired :
4 Also endurance of fasting and so forth.
5 He should make treasures with fragrances and
robes.
6 A long conversation he should hold only if a
gracious one.
7 All his like-minded 'jewels' he should ever
seek to please.
8 He should know new mantras :
9 These are threefold : Shâkta, Vaishnava, Shaiva
and their further divisions.
10 Entrance to the city of Liberation is by three:
11 Shâkta, Vaishnava, Shaiva.
12 The Shâkta is like a journey in a vessel;
13 The Vaishnava like a high road ;
14 That which believes in Kevala and Pradhána
is like a horse chariot ;
15 The Laukâyatika, Kshapanaka, Bauddha and
so forth are like a cavernous route through a desolate
forest swarming with many tigers and malignant
beasts.
9—16 Again apparently a sectarian inserton :
cf. ad II. 8, III. 33.
14 This is the Shaiva system : see Sarvadarshana
samgraha, c. VI.