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

( 27 )
36 Where there is broiling and reproach, one
being for right, one for interest, along with women,
children, and the aged, tears on the one part, anger on
the other, that is the worst.
37 First the measure is introduced by the master.
38 Then with voice, action, mind, salutation, and
rigid prostration let them in order of dignity be made
to salute the master.
39 Let him salute him whose food Vaishravana
or Vâcaspati when old refuses not to eat.
40 For the rest the opinion of each in order is to
be heard.
41 The measure is to be considered after placating
the master.
42 Having first extolled the master's strong points,
and then weighed his master's weak points, the weak
points of the adversary, and the weak points of the
netural, let him again lay stress upon the master's
strong points.
43 Having again described the measures and the
means, and having placated the master, he is to con-
sider the measure.
44 With careless, assailed, unfortunate persons
warlike enterprises do not succeed.
38 'Rigid prostration' : The word dandapranama
'prostration with the body straight as a stick' occurs in the
Dashakumara-carita : see the St. petersburg lexicon.
39 Vaisravana and Vacaspati are apparently named as
types of king and Brahman. Note the negative verb abhunjate.
42 Guna and dosha are here untechnical : cf. II. 1.

( 28 )
45 Against a not careless, right-knowing person,
a master of his senses, a conqueror, one angry against
the powerful, and hard to assail warlike enterprise is
not to be undertaken.
46 "One knowing the Shâstras, how does he not
understand measures?" so let him not say.
47 Those who conquer the strongest enemies,
pleasure and so forth, they conquer all foes.
48 Let him not make the first advance in render-
ing services :
49 Also let him certainly render service.
50 As regards an unavoidable disaster, having
discerned it in advance, let him provide remedy for the
disaster.
51 So says the Guru.
So in the Brihaspati Sûtra the Fourth Chapter.
46 I. e. let him not claim practical infallibility on the
ground of learning.

V ( Upâyas )
1 Four means.
2 Also three :
3 Also pretended oversight and slaying.
4 In dealing with the bold conciliation ;
5 With the timid conciliation and division ;
6 With the greedy conciliation, largesse, and
division ;
7 With the vexatious conciliation, division, larg-
esse, pretended oversight, and slaying.
8 Conciliation is to be set to work first :
9 The purpose of the mind and also the friendly
action of the voice.
10 Relatives are pleased at the misfortune of
relatives.
11 Relatives, in their secret hearts malignant,take
advantage of a relative.
12 Among all dangers the danger of relatives is
to be dreaded.
13 In cows milk and in a Brâhman anger [ are
certain ] ;
14 In women fickleness, in kinsmen remoteness ;
friendship is like a drop of water upon a leaf.
15 The friendly speech of elders, also inspired by
Shâstras, whoso heed not, are inspired by destiny : them,
therefore, let him carefully avoiding dwell afar.
16 What is at variance with convention let him
not practise.
I The four upayas are, of course, war, dissensin,
conciliation, and bribery.

( 30 )
17 Kinsmen, crocodiles among the lotuses of sec-
rets of mantras and sciences; not to act without good
omens; and disasters (?).
18 It must be told with avoidance of the bad : though
possessed of knowledge, he is like a snake in the house.
19 An adherent from the enemy's side one should
not trust.
20 According to merit let him entertain (people)
in his service.
21 Let him test by their sentiments.
22 A hero is not quickly known by the weak :
intelligence let him promptly test in an unknown matter.
23 He may be known by his gestures :
24 A composed person not.
25 One whose mind is without apprehension is calm.
26 And without anger : for even children and so
forth conceal that.
27 Upon learning the fall of his family a wise
man under these circumstances would have recourse
even to an enemy's side, if possessed of wisdom.
28 Unfailingly in the heart the [ effects of ] for-
mer good and evil arise ; [ so ] the bad man would not
on all occasions act as such.
29 The fickle are not to be highly honoured.
30 So says the Preceptor Brihaspati.
So in the Brihaspati Sūtra the Fifth Chapter.

17 The text is here corrupt, some proverbial expression
apparently being involved. The import seems to be that counsel,
study, and secrets, also misfortunes, should not be incautiously
spoken of.
19 Accusative after vi-shvas, as in I. 38.
22 Reading viro' sharaih sahasa na jnayate.
26 ‘Conceal’: vi-vri may, it appears, sometimes have this sense.
27 Reading nayayuktam. The meaning is, however, not clear.

VI ( Naya )
1 He should get to know the action suitable to
place and time, also policy and impolicy :
2 Not what is contrary to Veda, manliness, and pride.
3 Let him observe friendly acts.
4 Policy is carried out after examination by cou-
ncillors.
5 Let him examine what is to be done or not to
be done in conjunction with councillors living by their
intellect.
6 Whoso can design even an unwelcome measure,
he is to be employed in counsel.
7 Let him acquier wealth.
8 Whoso has store of wealth, has friends and
righteousness and knowledge and merit and prowess
and intelligence.
9 By one without riches riches cannot be acqui-
red, as an elephant by one without elephant.
10 In riches is rooted the world.
11 And therein are all things.
12 A man without riches is a dead man and a
Candâla.
13 Likewise let him acquire knowledge, the root
of righteousness.
14 In knowledge is rooted the world.
15 Knowledge again is all.
16 So says the Guru.
So in the Brihaspati Sûtra the Sixth Chapter.
6 Reading api karyam in place of vikaram. The sense
would seem to be that one who would employ his intelligence in
measures which he personally disliked would be a trustworthy
councillor.
F. W. THOMAS.

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