Chanakya's Education Rishi Canak named his son as "Chanakya". Being a teacher himself, he knew the importance of education.

Taxila was one of the world centers for education. t a !ery early age little Chanakya started studying "edas. The "edas# considered to $e the toughest scriptures to study were completely studied and memori%ed $y Chanakya in his infancy. &e was attracted to studies in politics. 'n politics Chanakya(s acumen and shrewdness was !isi$le right from childhood. &e was a student of politics right from child hood. )nown as a masterful political strategist, &e knew how to put his own people in the opposite camp and spy the enemy without his knowledge $efore destroying him fore!er. Chanakya was an ace in turning ta$les in his fa!or irrespecti!e of the circumstances. &e ne!er $udged to pressure tactics $y the ruthless politicians. 'n this way after studying religion and politics, he turned his attention to economics, which remained his lifelong friend. "*itishastra", a treatise on the ideal way of life shows his in depth study of the 'ndian way of life Life as a student Takshashila, +later corrupted as Taxila,,one of the topmost centers of education at that time in 'ndia $ecame Chanakya(s $reeding ground of ac-uiring knowledge in the practical and theoretical aspect. The teachers were highly knowledgea$le who used to teach sons of kings. 't is said that a certain teacher had ./. students and all of them were princes0 The uni!ersity at Taxila was well !ersed in teaching the su$1ects using the $est of practical knowledge ac-uired $y the teachers. The age of entering the uni!ersity was sixteen. The $ranches of studies most sought after in around 'ndia ranged from law, medicine, warfare and other indigenous forms of learning. The four "edas, archery, hunting, elephant2lore and .3 arts were taught at the uni!ersity of Taxila. 4o prominent was the place where Chanakya recei!ed his education that it goes to show the making of the genius. The !ery re-uirements of admission filtered out the outlawed and people with lesser credentials. fter ac-uiring !ast knowledge in !arious $ranches of study he wanted e!ery$ody to get $enefited. &e $elie!ed in the $roadcasting of knowledge and not in the storage of it. 4o famous was Chanakya in the !icinity of the uni!ersity that he had many nicknames. &e was called !ariously $y different people, namely 5 "ishnugupta, )autilya and Chanakya. The whole nation was $ewildered $y the cle!erness and wit of this seemingly small $oy who went on to single handedly unify the country with the sheer power of his character. &e li!ed his life working to his capacity in pursuit of his !ision of a happy strong and prosperous 'ndia. Taxila University t a time when the 6ark ges were looming large, the existence of a uni!ersity of Taxila(s grandeur really makes 'ndia stand apart way ahead of the European countries who struggled with ignorance and total information

$lackout. 7or the 'ndian su$continent Taxila stood as a light house of higher knowledge and pride of 'ndia. 'n the present day world, Taxila is situated in 8akistan at a place called Rawalpindi. The uni!ersity accommodated more than ./,/// students at a time. The uni!ersity offered courses spanning a period of more than eight years. The students were admitted after graduating from their own countries. spiring students opted for electi!e su$1ects going for in depth studies in speciali%ed $ranches of learning. fter graduating from the uni!ersity, the students are recogni%ed as the $est scholars in the su$continent. 't $ecame a cultural heritage as time passed. Taxila was the 1unction where people of different origins mingled with each other and exchanged knowledge of their countries. The uni!ersity was famous as "Taxila" uni!ersity, named after the city where it was situated. The king and rich people of the region used to donate la!ishly for the de!elopment of the uni!ersity. 'n the religious scriptures also, Taxila is mentioned as the place where the king of snakes, "asuki selected Taxila for the dissemination of knowledge on earth. &ere it would $e essential to mention $riefly the range of su$1ects taught in the uni!ersity of Taxila. +., 4cience, +9, 8hilosophy, +:, yur!eda, +;, <rammar of !arious languages, +=, >athematics, +?, Economics, +@, strology, +3, <eography, +A, stronomy, +./, 4urgical science, +.., gricultural sciences, +.9, rchery and ncient and >odern 4ciences. The uni!ersity also used to conduct researches on !arious su$1ects. Commotion in Taxila <andhar Repu$lic was not a$le to come out of the shock of the comprehensi!e defeat at the hands of the pro!ince of 8orus, when a new contingency starred in the eyes of Taxila. Thousands of refugees poured in Taxila as a result of the widespread attacks of the armies of lexander. These people were not producti!e for the state as they didn(t come to Taxila to ac-uire knowledge or in search of 1o$s. They didn(t ha!e money or any kind of assets to $uy themsel!es the essential commodities. To resol!e the pro$lem, a meeting was con!ened $y the rulers of the neigh$oring countries and the king of Taxila. The knowledgea$le people who gathered to gi!e their opinions on the pro$lem faced $y Taxila, ga!e out their suggestions. t the end of the meeting, it was decided that the refugees must $e gi!en co!er under humanitarian grounds. 4o, in line with the decision taken, a stretch of land outside Taxila was allotted for the refugees. They were allowed to enter Taxila after pro!ing their identity with the sentry. 'n this way what appeared to $e a calamity was appeased without much ado. The incident was 1ust a precursor to a series of e!ents which re!er$erated across 'ndia as a result of the attacks of lexander. Move towards Patliputra Though Chanakya was 1ust a professor in the Taxila Bni!ersity which seemed to $e far away from the happenings in the country, he actually was a$le to influence the go!ernments in a $ig way. &is students looked at him as an

ideal teacher who inspired and exemplified great knowledge. &is students respected him and were ready to fight at any moment at his orders. Two of his students who ha!e $een mentioned at !arious instances were Bhadra$hatt and 8urushdutt. 'n the e!ents that unfolded in the life of Chanakya, these two played a pi!otal role in the achie!ement of his goals. 't is rumored that they acted as spies for Chanakya, collecting information a$out his enemies. 4omehow, Chanakya came to know that there was a chance of foreign in!asion. Europe(s great warrior 4alukes was readying his armies to attack the weakened repu$lics of 'ndia. There were gra!e designs threatening the unity and integrity of the nation. 'n such a scenario the ruler of 8atliputra, >ahanand was s-uee%ing the common man of his wealth with an o$1ect of enriching his own exche-uer. Chanakya was aware of the internal and external threats of the country. Cn the one hand, the rulers of the neigh$oring countries were looking for the slightest of chance to annex the prosperous regions of the country and on the other hand, foreign in!aders started mo!ing towards the country with an expectation of easily smothering the country. These thoughts ga!e Chanakya sleepless nights. &e en!isioned his country clutched in the chains of sla!ery and defeated $ecause of internal s-ua$$les and differences. 4o he decided on the historical day, thus saying, "*ow the time has come to lea!e the uni!ersity. The scrupulous rulers of the country must $e uprooted and there is a need to strengthen the country politically and economically. >y first and foremost duty is to sa!e the country of the foreign in!aders and sal!age this dangerous proposition." Dith these thoughts in mind, he left Taxila Bni!ersity for 8atliputra which pa!ed the way for watershed changes in the politics of 'ndia and 8atliputra. Patliputra The city of fortunes 8atliputra, +presently known as 8atna, has $een historically a !ery important city politically and strategically. Eike 6elhi, 8atliputra has seen the ups and downs of de!elopment and great re!ersals. The well known Chinese tra!eler 7ahian, who !isited the city in :AA BC descri$ed it as prosperous city endowed with rich natural resources. t the same time, another Chinese tra!eler &uen sang descri$ed it as a city of ru$$les and ruins. 4hishunag!anshi esta$lished the city on the southern $ank of the <anges. 't was addressed with different names at different times. To. illustrate a few names, 8ushpapur, 8ushpanagar, 8atliputra and 8atna. The city was industrious in producing essential commodities and luxurious goods for the rich. Dhen Chanakya entered the city, it was known for respecting knowledgea$le people and scholars. The intellectuals from across the country were warmly in!ited for the intercourse of new ideas and de!elopment of the state. 't was !irtually the city of fortunes as it recogni%ed the true talent and rewarded richly for the work done $y an indi!idual. *o wonder Chanakya decided to start his glorious campaign from 8atliputra.

"I will destroy you" 6hanananda, the ruler of 8atliputra was unscrupulous and cruel $y nature. &e was always $usy gathering money without thinking a$out conse-uences. &e was always dissatisfied with the amount of money he had. Collecting taxes exor$itantly, he was a !illain in the pu$lic eye. There was pu$lic outrage on the taxes which were collected on unwanted things. The main aim of collecting taxes was to ser!e the selfish interests of the king. There were taxes on hides, tax on wood and tax e!en on stone0 The amount of money which 6hanananda had was unimagina$le. Dhen Chanakya arri!ed at 8atliputra, there was a change in the way he ran his kingdom. &e ga!e gifts to the poor and was on the way of $ecoming lenient in administration. &e had formed a trust or committee to administer his gifts and charities. The committee was headed $y scholars and influential people of the society. 't is said that the president had the powers to make up to ten million gold coins. 4ince Chanakya was a great scholar from Taxila, he was included in the committee for charity. Chanakya later on $ecame the president of the F4ungha( +Trust,. The 4ungha used to help the king in the distri$ution of the money allotted for charity to the different sections of the society. 'n the process of delegation of the funds for charity, the president of the trust had to meet the king fre-uently. Dhen Chanakya met the king for the first time, he was disgusted at the ugly appearance of Chanakya. s time passed he de!eloped contempt for Chanakya. There was no refinement in words and conduct. To increase the fire $etween 6hanananda and Chanakya, the courtiers dissuaded the king from ha!ing a cordial relationship with Chanakya. Chanakya acted like a thorough professional and a!oided praising the king. &e always spoke $luntly and tersely. The king did not like the way Chanakya $eha!ed with him. The king remo!ed Chanakya from the post of president without any reasons. Chanakya was enraged at the proposition of $eing exploited $y the less knowledgea$le king. 4o, he erupted like a !olcano on the king, and said, " rrogance in you has eroded the respect which ' had for you. Gou ha!e remo!ed me from the presidentship for no fault of mine. Gou can(t act in a way detrimental to the demeanor of a king. Gou think there is none to -uestion youH Gou ha!e remo!ed me from my rightful place and ' will dethrone you 0" Chanakya meets Chandra upta Iust after getting humiliated from the king, Chanakya scampered through the streets of 8atliputra. 'n a hurried walk, he stum$led upon a stump of grass and was a$out to fall. Chanakya the great scholar had his own style of handling things. &e looked at the roots of the grass and -uickly got into action. Though he was angry, he ne!er let his anger to get out of control. &e directed the anger in the right direction. Calmly, he sat down in the $urning sun, remo!ed that grass from the roots from the earth. fter making sure that not e!en a single strand of grass is left, he resumed his 1ourney.

Dhile Chanakya was engrossed in remo!ing the grass from the ground, a young man was closely watching the act of Chanakya. The young man was Chandragupta, the would $e emperor of the >auryan Empire. &e looked $right. Eooking at the determination of Chanakya, he was impressed and wanted to talk to the knowledgea$le man. &e went to Chanakya, addressed him respectfully, and took him into the choultry. Chanakya asked him a$out his family $ackground $eginning his talk $y asking, "Dho are youH Gou seem to $e worried." The young man stepped forward with great re!erence and said, "4ir, my name is Chandragupta. Ges, you are correct ' am in great trou$le $ut should ' trou$le you with my worriesH" Chanakya calmed down the young man $y saying, "Gou can tell me a$out your trou$les with freewill and without any am$iguities. 'f ' am capa$le enough, '(ll definitely help you." "' am the grandson of king 4ar!arthasiddhi, &e had two wi!es, 4unandade!i and >urade!i. 4unanda got nine sons called the *a!anandas. >ura, had only one which was my father. The *andas tried to kill my father time and again. De were more than hundred $rothers. The *andas out of 1ealousy, tried to kill all of us. 4omehow ' sur!i!ed and ' am totally disgusted with my life. ' want to take re!enge on the *andas who are ruling o!er the country presently." Chanakya who was freshly wounded $y the *andas found a companion to destroy the distraught king. Chanakya was greatly mo!ed $y the tale of woe. &e was emotionally charged listening to the story of Chandragupta and !owed to destroy the *andas and get Chandragupta his rightful place as a king of 8atliputra. Chanakya said "' will get you the kingship, Chandragupta. 7rom that day on Chanakya and Chandragupta worked in tandem to destroy the corrupt and unscrupulous rule of the *andas. Chandragupta has not $een well documented. The place of $irth, family $ackground and se!eral details regarding his life are not a!aila$le. 4e!eral things ha!e $een said and written a$out his family and parents. 8ro$a$ly, he $elonged to the >oria community. &e might ha!e got the name Chandragupta >aurya afterwards and his royal lineage was known as the >aurya dynasty. &is mother was perhaps the daughter of a !illage headman. &is father was the king of a forest area called 8ippata!ana, who died in a war. Chandragupta came to 8atliputra along with his mother. s a $oy Chandragupta was a $orn leader. E!en as a $oy, he was accepted as a leader $y all. s a $oy he used to mimic the king( court. &is $ra!ery and shrewdness were !isi$le right from childhood. s Chanakya was mo!ing along the streets of 8atliputra, he saw little Chandragupta enacting the king. 4itting on the large throne, the little $oy shouted against in1ustice and corrupt practices of the kings and people in general. Eooking at the $right face of Chandragupta, he was impressed at the intellect and wisdom in the $oy(s !oice. 7or se!en or eight years Chandragupta had his education there, and

that too with selected teachers shortlisted $y Chanakya himself. The art of warfare and the art of go!ernance were mastered $y Chandragupta with e-ual expertise. The !reek invader The relationship $etween Chandragupta and Chanakya $loomed through the years de!eloping into a strong force for their enemies. >ost of the historical e!ents took place right under the eyes of Chanakya and Chandragupta. The troops of lexander and the umpteen num$er of in!aders who ra!aged the su$continent for decades around 'ndia. 't is said that Chandragupta met lexander. The $old and arrogant talk $y Chandragupta enraged lexander as a result of which Chandragupta was arrested. Chanakya(s training to Chandragupta was o!er $y now and he thought it to $e the right occasion to let Chandragupta taste the practical aspect of warfare. Chanakya closely o$ser!ed the mo!ement and strategies employed $y lexander. &e also $ecame aware of the weaknesses of the 'ndian rulers. "reedom from the !reeks The rustic $oy that Chandragupta was, now had matured into a sound military commander. The source of strength for Chandragupta and his army was the power of mind and the towering personality of Chanakya. 'n that war of independence for northern 'ndia, Chandragupta was the physical instrument, while its thinking $rain was Chanakya. The deterioration of the prowess of lexander happened $ecause of the weakening of 4atraps or the commanding officers. *iccosar, a 4atrap was killed e!en when lexander was ali!e. nother formida$le 4atrap called 8hilip, was killed weakening lexander like ne!er $efore. fter lexander(s death in Ba$ylon, all his 4atraps were either killed or dislodged , one $y one. lexander(s lieutenants di!ided his empire among themsel!es in :9. BC. *o realm east of the 'ndus 5 the Ri!er 4indhu was mentioned in that settlement. 't meant that the <reeks themsel!es had accepted that this region had gone out of their rule. #efeat of the $anda kin Before defeating the *andas, Chanakya had to employ !arious strategies $efore !ictory. Chanakya firstly tested the policy of attacking the core of the city. The policy met with defeats again and again. Dith the change in strategy, Chanakya and Chandragupta $egan the attack on the $orders of the >agadha Empire. gain there were mistakes. The troops were not stationed in the areas con-uered. 4o when they marched forward, the people of the con-uered areas 1oined together again and encircled their army. Thus those who had $een defeated had to $e fought again and again Chandragupta and Chanakya learnt lessons from these mistakes. They now stationed troops in the con-uered regions. 4o those enemies would not raise and cause any trou$le. Chanakya with his cle!erness had earlier won the

friendship of king 8ar!ataka +or 8orus 4econd,. *ow 8ar!ataka, his $rother "airochaka and son >alayeketu came with their armies to help them. The *anda king had the support of a $ig army. The other e-ually important support was the guidance of his !ery a$le minister, matya Rakshasa. This minister was !ery intelligent and had unlimited loyalty to the king. Chanakya knew that getting matya out of his way was the only way of defeating )ing *anda. Chanakya de!ised a plan which in!ol!ed planting of spies in the enemy camp. 'n a !ery short span of time, the weaknesses of the *andas $ecame !isi$le. 8arallely, the *andas and matya Rakshasa made plans to counter any attacks $y Chanakya. 6etails are not a!aila$le regarding the war $etween the *andas on the one hand and Chandragupta and Chanakya on the other. But it was a keen and $itter fight. The *anda king died. &is sons and relati!es also died. E!en matya Rakshasa was helpless. Chandragupta was !ictorious pro!ing the foresight of Chanakya regarding his a$ilities. The old king and his wife retired to the forest. 't is said that after sometime Chanakya had the old king and his wife killed , $ecause he thought that if matya Rakshasa made them take a son $y the rights of adoption, there would $e claimants to the throne. &e wanted the lineage of the *andas should $e totally eliminated. The true aspect of Chanakya The momentous life of Chanakya reminds us of a re!engeful saga where the indi!idual is o$sessed $y the idea of taking re!enge. But personal re!enge was not the aim of Chanakya. &e wanted that the kingdom should $e secure and that the administration should go on smoothly, $ringing happiness to the people. &e thought that there were two ways of ensuring the happiness of the people. 7irstly, matya Rakshasa had to $e made Chandragupta(s minister# 4econdly, a $ook must $e written, laying down how a king should conduct himself, how he should protect himself and the kingdom from the enemies, how to ensure law and order, and so on. By writing " rthashastra" and "*itishastra", Chanakya has $ecome a ne!er ending phenomena. &e has truly guided the generations with his wisdom . 't would ideally suit the closing of the life of Chanakya with a couple of -uotations $y Chanakya "The secret task of a king is to stri!e for the welfare of his people incessantly. The administration of the kingdom is his religious duty. &is greatest gift would $e to treat all as e-uals." "The happiness of the commoners is the happiness of the king. Their welfare is his welfare. king should ne!er think of his personal interest or welfare, $ut should try to find his 1oy in the 1oy of his su$1ects." These words were written 9:// years ago $y Chanakya, the expert statesman and wise sage. nd Chanakya is also another name for courage and perse!erance.

%ho was Chanakya& 7or centuries to come and the centuries that went $y, which recorded in history talking of the great men and legendary characters who shaped time through their !ision and exemplary actions. Chanakya, perhaps is the only personality who has $een accepted and re!ered as a genius $oth $y 'ndian and Destern scholars. &e is a historical milestone in the making of 'ndia amidst tremendous uphea!als and myriad(s of re!ersals. Cele$rated as a shrewd statesman and a ruthless administrator, he comes across as the greatest of diplomats of the world. &e had the guts to speak his heart out e!en in front of the rulers, which shows his strong inclination to democratic !alues and the audacity to put his !iews through. lthough, he li!ed around the third century BC, his ideas and principles show concurrence and !alidity in the present day world. 8olitics was his forte. 6iplomacy in a politically charged en!ironment shows his self2confidence and the a$ility to stay calm in trying situations. &is foresight and wide knowledge coupled with politics of expediency founded the mighty >auryan Empire in 'ndia. &e was a great laureate of economics with a glittering intellect to percei!e the intricate dynamics of the !arious economic acti!ities and principles. The centuries that succeeded him show distinct effects of his thoughts on the way a kingdom is managed and other facets of economic administration. E!en today, one of his maxims on taxation is !ery much ali!e and calls for adherence $y the go!ernments of the world. ccording to Chanakya, "Taxation should not $e a painful process for the people. There should $e leniency and caution while deciding the tax structure. 'deally, go!ernments should collect taxes like a honey$ee, which sucks 1ust the right amount of honey from the flower so that $oth can sur!i!e. Taxes should $e collected in small and not in large proportions". Chanakya, apart from $eing a man of wisdom and unfailing strategies, propounded *itishastra, the ideal way of li!ing for e!ery indi!idual of the society. &e looked at the country like a person surrounded $y pro$lems. &e worked at the total annihilation of pro$lems $y the roots. The re2appearance of trou$les only shows its growth. &is contri$ution to foreign policy in the present day world is immense. Bni!ersities teach his principles to aspiring foreign policy experts showing the infalla$ility of his principles. Chanakya(s art of diplomacy is well known across 'ndia and practiced in the areas of defence, strategy formation and foreign relations. Juite remarka$ly, long $efore Clausewit% came up with the -uote, which said "Dar is only the continuance of state policy $y other means", Chanakya had already written it in his $ook FChanakyaniti(. >ost of his !iews were so farsighted that they appeared to $e prophesies. Talking on di!erse su$1ects such as corruption, he commented !ery rightly, "'t(s 1ust as difficult to detect an official(s dishonesty as it is to disco!er how much water is drunk $y the swimming fish".

s a person, Chanakya has $een descri$ed !ariously, as a saint, as a Fruthless administrator(, as the Fking maker(, a de!oted nationalist, a selfless ascetic and a person de!oid of all morals. &e created contro!ersy $y saying FThe ends 1ustify the means( and the ruler should use any means to attain his goals and his actions re-uired no moral sanctions. ll his written works namely, F rthashastra(, F*itishastra( and FChanakyaniti( were uni-ue $ecause of their rational approach and an una$ashed ad!ocacy of real politic. &is !iews were dimensionally no!el. &e recommended e!en espionage and the li$eral use of pro!ocati!e agents as machineries of the state. 'n politics, he e!en attested the use of false accusations and killings $y a king(s secret agent without any am$iguities. The o$ser!ance of morals and ethics was secondary to the interests of the ruler. 4ome of his stark !iews made him into an am$i!alent personality for the world. This great statesman and philosopher has $een often compared to >achia!elli, ristotle and 8lato, exemplifying his potentiality and influential status. &e has $een critici%ed for his ruthlessness and trickery and praised for his profound political wisdom. Chanakya, the timeless man, was in pursuit of truth fearlessly 9/// years ago and was pro!ed right with "i!ekanand(s words, " rise, wake, 4leep not till the goal is reached". 'is #reams( Chanakya en!isioned 'ndia as a nation which would place itself as the forerunner 5 politically, economically and socially. &is magnum opus, " rthashatra", depicts in many ways the 'ndia of &is dreams. Dhen he wrote this !olume of epic proportion, the country was ridden in feudalism and closed and self2sufficient economy. The economy $ased on indigenous ways of production# was in a transitional phase, mo!ing towards the ad!anced aspects of distri$ution and production. Culture and regional politics directed the way in which trade was done. The main acti!ities of the economy were agriculture, cattle rearing and commerce. mong the three, Chanakya considered agriculture to $e the most important constituent of the economy. 't(s a fact today that the 'ndian economy of today is an agro $ased one. Co!ering !arious topics on administration, politics and economy, it is a $ook of law and a treatise on running a country which is rele!ant e!en today. 8eople who think that the society in which we li!e will remain the same# are dissuading themsel!es of the truth. 4ociety is a complex and dynamic system changing constantly lea!ing those people $ehind who say no to change. Broadly speaking, Chanakya dreamt of a country reaching the following le!els of de!elopment in terms of ideologies and social and economic de!elopmentK L self sufficient economy which is not dependent on foreign trade. L n egalitarian society where there are e-ual opportunities for all. L Esta$lishment of new colonies for the augmentation of resources. &e also ad!ocated the de!elopment of the already annexed colonies. &is imperialistic !iews can $e interpreted as the de!elopment of natural and man made resources. L ccording to Chanakya, the efficient management of land is essential for the

de!elopment of resources. 't is essential that the state keeps an eye on the occupation of excess land $y the landlords and unauthori%ed use of land. 'deally the state should monitor the most important and !ital resource 5 Eand. L The state should take care of agriculture at all times. <o!ernment machinery should $e directed towards the implementation of pro1ects aimed at supporting and nurturing the !arious processes# $eginning from sowing of seeds to har!est. L The nation should en!isage to construct forts and cities. These complexes would protect the country from in!asions and pro!ide internal security. The cities would act as giant markets increasing the re!enue of the state. L 'nternal trade was more important to Chanakya than external trade. t each point of the entry of goods, a minimal amount of tax should $e collected. The state should collect taxes at a $are minimum le!el, so that there is no chance of tax e!asion. L Eaws of the state should $e the same for all, irrespecti!e of the person who is in!ol!ed in the case. 6estitute women should $e protected $y the society $ecause they are the result of social exploitation and the uncouth $eha!ior of men. L 4ecurity of the citi%ens at peace time is !ery important $ecause state is the only sa!ior of the men and women who get affected only $ecause of the negligence of the state. ntisocial elements should $e kept under check along with the spies who may enter the country at any time. L Chanakya en!isioned a society where the people are not running $ehind material pleasures. Control o!er the sense organs is essential for success in any endea!or. 4piritual de!elopment is essential for the internal strength and character of the indi!idual. >aterial pleasures and achie!ements are always secondary to the spiritual de!elopment of the society and country at large. MMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMM Chanakya $iti )ri Chanakya niti*sastra The Political +thics of Chanakya Pandit Compiled ,y Miles #avis -Patita Pavana dasa. Chapter /ne .. &um$ly $owing down $efore the almighty Eord 4ri "ishnu, the Eord of the three worlds, ' recite maxims of the science of political ethics +niti, selected from the !arious satras +scriptures 9. That man who $y the study of these maxims from the satras ac-uires a knowledge of the most cele$rated principles of duty, and understands what ought and what ought not to $e followed, and what is good and what is $ad, is most excellent. :. Therefore with an eye to the pu$lic good, ' shall speak that which, when understood, will lead to an understanding of things in their proper perspecti!e.

;. E!en a pandit comes to grief $y gi!ing instruction to a foolish disciple, $y maintaining a wicked wife, and $y excessi!e familiarity with the misera$le. =. wicked wife, a false friend, a saucy ser!ant and li!ing in a house with a serpent in it are nothing $ut death. ?. Cne should sa!e his money against hard times, sa!e his wife at the sacrifice of his riches, $ut in!aria$ly one should sa!e his soul e!en at the sacrifice of his wife and riches. @. 4a!e your wealth against future calamity. 6o not say, "Dhat fear has a rich man, of calamityH" Dhen riches $egin to forsake one e!en the accumulated stock dwindles away. 3. 6o not inha$it a country where you are not respected, cannot earn your li!elihood, ha!e no friends, or cannot ac-uire knowledge. A. 6o not stay for a single day where there are not these fi!e personsK a wealthy man, a brahmin well !ersed in "edic lore, a king, a ri!er and a physician ./. Dise men should ne!er go into a country where there are no means of earning one's li!elihood, where the people ha!e no dread of any$ody, ha!e no sense of shame, no intelligence, or a charita$le disposition. ... Test a ser!ant while in the discharge of his duty, a relati!e in difficulty, a friend in ad!ersity, and a wife in misfortun. .9. &e is a true friend who does not forsake us in time of need, misfortune, famine, or war, in a king's court, or at the crematorium +smasana,. .:. &e who gi!es up what is imperisha$le for that which is perisha$le, loses that which is imperisha$le# and dou$tlessly loses that which is perisha$le also. .;. wise man should marry a !irgin of a respecta$le family e!en if she is deformed. &e should not marry one of a low2class family, through $eauty. >arriage in a family of e-ual status is prefera$le. .=. 6o not put your trust in ri!ers, men who carry weapons, $easts with claws or horns, women, and mem$ers of a royal family .?. E!en from poison extract nectar, wash and take $ack gold if it has fallen in filth, recei!e the highest knowledge +)rsna consciousness, from a low $orn person# so also a girl possessing !irtuous -ualities +stri-ratna, e!en if she were $orn in a disreputa$le family. .@. Domen ha!e hunger two2fold, shyness four2fold, daring six2fold, and lust eight2fold as compared to men

Chapter Two .. Bntruthfulness, rashness, guile, stupidity, a!arice, uncleanliness and cruelty are a woman's se!en natural flaws 9. To ha!e a$ility for eating when dishes are ready at hand, to $e ro$ust and !irile in the company of one's religiously wedded wife, and to ha!e a mind for making charity when one is prosperous are the fruits of no ordinary austerities. :. &e whose son is o$edient to him, whose wife's conduct is in accordance with his wishes, and who is content with his riches, has his hea!en here on earth. ;. They alone are sons who are de!oted to their father. &e is a father who supports his sons. &e is a friend in whom we can confide, and she only is a wife in whose company the hus$and feels contented and peaceful. =. !oid him who talks sweetly $efore you $ut tries to ruin you $ehind your $ack, for he is like a pitcher of poison with milk on top. ?. 6o not put your trust in a $ad companion nor e!en trust an ordinary friend, for if he should get angry with you, he may $ring all your secrets to light. @. 6o not re!eal what you ha!e thought upon doing, $ut $y wise counsel keep it secret, $eing determined to carry it into execution. 3. 7oolishness is indeed painful, and !erily so is youth, $ut more painful $y far than either is $eing o$liged in another person's house. A. There does not exist a pearl in e!ery mountain, nor a pearl in the head of e!ery elephant# neither are the sadhus to $e found e!erywhere, nor sandal trees in e!ery forest. N*oteK Cnly elephants in royal palaces are seen decorated with pearls +precious stones, on their headsO. ./. Dise men should always $ring up their sons in !arious moral ways, for children who ha!e knowledge of niti-sastra and are well $eha!ed $ecome a glory to their family. ... Those parents who do not educate their sons are their enemies# for as is a crane among swans, so are ignorant sons in a pu$lic assem$lyP .9. >any a $ad ha$it is de!eloped through o!er indulgence, and many a good one $y chastisement, therefore $eat your son as well as your pupil# ne!er indulge them. +"4pare the rod and spoil the child." .:. Eet not a single day pass without your learning a !erse, half a !erse, or a fourth of it, or e!en one letter of it# nor without attending to charity, study and other pious acti!ity.

.;. 4eparation from the wife, disgrace from one's own people, an enemy sa!ed in $attle, ser!ice to a wicked king, po!erty, and a mismanaged assem$lyK these six kinds of e!ils, if afflicting a person, $urn him e!en without fire .=. Trees on a ri!er$ank, a woman in another man's house, and kings without counsellors go without dou$t to swift destruction. .?. brahmin's strength is in his learning, a king's strength is in his army, a vaishya's strength is in his wealth and a shudra's strength is in his attitude of ser!ice .@. The prostitute has to forsake a man who has no money, the su$1ect a king that cannot defend him, the $irds a tree that $ears no fruit, and the guests a house after they ha!e finished their meals. .3. Brahmins -uit their patrons after recei!ing alms from them, scholars lea!e their teachers after recei!ing education from them, and animals desert a forest that has $een $urnt down. .A. &e who $efriends a man whose conduct is !icious, whose !ision impure, and who is notoriously crooked, is rapidly ruined. 9/. 7riendship $etween e-uals flourishes, ser!ice under a king is respecta$le, it is good to $e $usiness2minded in pu$lic dealings, and a handsome lady is safe in her own home. Chapter Three .. 'n this world, whose family is there without $lemishH Dho is free from sickness and griefH Dho is fore!er happyH 9. man's descent may $e discerned $y his conduct, his country $y his pronunciation of language, his friendship $y his warmth and glow, and his capacity to eat $y his $ody. :. <i!e your daughter in marriage to a good family, engage your son in learning, see that your enemy comes to grief, and engage your friends in dharma. +)rsna consciousness,. ;. Cf a rascal and a serpent, the serpent is the $etter of the two, for he strikes only at the time he is destined to kill, while the former at e!ery step. =. Therefore kings gather round themsel!es men of good families, for they ne!er forsake them either at the $eginning, the middle or the end. ?. t the time of the pralaya +uni!ersal destruction, the oceans are to exceed their limits and seek to change, $ut a saintly man ne!er changes.

@. 6o not keep company with a fool for as we can see he is a two2legged $east. Eike an unseen thorn he pierces the heart with his sharp words. 3. Though men $e endowed with $eauty and youth and $orn in no$le families, yet without education they are like the palasa flower, which is !oid of sweet fragrance. A. The $eauty of a cuckoo is in its notes, that of a woman in her unalloyed de!otion to her hus$and, that of an ugly person in his scholarship, and that of an ascetic in his forgi!eness. ./. <i!e up a mem$er to sa!e a family, a family to sa!e a !illage, a !illage to sa!e a country, and the country to sa!e yourself. ... There is no po!erty for the industrious. 4in does not attach itself to the person practicing japa +chanting of the holy names of the Eord,. Those who are a$sor$ed in maunam +silent contemplation of the Eord, ha!e no -uarrel with others. They are fearless who remain always alert. .9.2.:. Dhat is too hea!y for the strong and what place is too distant for those who put forth effortH Dhat country is foreign to a man of true learningH Dho can $e inimical to one who speaks pleasinglyH .;. s a whole forest $ecomes fragrant $y the existence of a single tree with sweet2smelling $lossoms in it, so a family $ecomes famous $y the $irth of a !irtuous son. .=. s a single withered tree, if set aflame, causes a whole forest to $urn, so does a rascal son destroy a whole family. .?. s night looks delightful when the moon shines, so is a family gladdened $y e!en one learned and !irtuous son. .@. Dhat is the use of ha!ing many sons if they cause grief and !exationH 't is $etter to ha!e only one son from whom the whole family can deri!e support and peacefulness. .3. 7ondle a son until he is fi!e years of age, and use the stick for another ten years, $ut when he has attained his sixteenth year treat him as a friend. .A. &e who runs away from a fearful calamity, a foreign in!asion, a terri$le famine, and the companionship of wicked men is safe. 9/. &e who has not ac-uired one of the followingK religious merit +dharma,, wealth +artha,, satisfaction of desires +kama,, or li$eration +moksa, is repeatedly $orn to die

9.. Eakshmi, the <oddess of wealth, comes of &er own accord where fools are not respected, grain is well stored up, and the hus$and and wife do not -uarrel. Chapter "our .. These fi!eK the life span, the type of work, wealth, learning and the time of one's death are determined while one is in the wom$. 9. Cffspring, friends and relati!es flee from a de!otee of the EordK yet those who follow him $ring merit to their families through their de!otion. :. 7ish, tortoises, and $irds $ring up their young $y means of sight, attention and touch# so do saintly men afford protection to their associates $y the same means. ;. s long as your $ody is healthy and under control and death is distant, try to sa!e your soul# when death is imminent what can you doH =. Eearning is like a cow of desire. 't, like her, yields in all seasons. Eike a mother, it feeds you on your 1ourney. Therefore learning is a hidden treasure. ?. single son endowed with good -ualities is far $etter than a hundred de!oid of them. 7or the moon, though one, dispels the darkness, which the stars, though numerous, cannot. @. still$orn son is superior to a foolish son endowed with a long life. The first causes grief for $ut a moment while the latter like a $la%ing fire consumes his parents in grief for life. 3. Residing in a small !illage de!oid of proper li!ing facilities, ser!ing a person $orn of a low family, unwholesome food, a frowning wife, a foolish son, and a widowed daughter $urn the $ody without fire. A. Dhat good is a cow that neither gi!es milk nor concei!esH 4imilarly, what is the !alue of the $irth of a son if he $ecomes neither learned nor a pure de!otee of the EordH ./. Dhen one is consumed $y the sorrows of life, three things gi!e him reliefK offspring, a wife, and the company of the Eord's de!otees. ... )ings speak for once, men of learning once, and the daughter is gi!en in marriage once. ll these things happen once and only once. .9. Religious austerities should $e practiced alone, study $y two, and singing $y three. 1ourney should $e undertaken $y four, agriculture $y fi!e, and war $y many together. .:. 4he is a true wife who is clean +suci,, expert, chaste, pleasing to the hus$and, and truthful.

.;. The house of a childless person is a !oid, all directions are !oid to one who has no relati!es, the heart of a fool is also !oid, $ut to a po!erty2stricken man all is !oid. .=. 4criptural lessons not put into practice are poison# a meal is poison to him who suffers from indigestion# a social gathering is poison to a po!erty2stricken person# and a young wife is poison to an aged man. .?. That man who is without religion and mercy should $e re1ected. guru without spiritual knowledge should $e re1ected. The wife with an offensi!e face should $e gi!en up, and so should relati!es who are without affection. .@. Constant tra!el $rings old age upon a man# a horse $ecomes old $y $eing constantly tied up# lack of sexual contact with her hus$and $rings old age upon a woman# and garments $ecome old through $eing left in the sun. .3. Consider again and again the followingK the right time, the right friends, the right place, the right means of income, the right ways of spending, and from whom you deri!e your power. .A. 7or the twice $orn the fire + gni, is a representati!e of <od. The 4upreme Eord resides in the heart of &is de!otees. Those of a!erage intelligence +alpabuddhi or kanista-adhikari, see <od only in &is sri-murti, $ut those of $road !ision see the 4upreme Eord e!erywhere. Chapter "ive .. gni is the worshipa$le person for the twice $orn# the brahmana for the other castes# the hus$and for the wife# and the guest who comes for food at the midday meal for all. 9. s gold is tested in four ways $y ru$$ing, cutting, heating and $eating 22 so a man should $e tested $y these four thingsK his renunciation, his conduct, his -ualities and his actions. :. thing may $e dreaded as long as it has not o!ertaken you, $ut once it has come upon you, try to get rid of it without hesitation. ;. Though persons $e $orn from the same wom$ and under the same stars, they do not $ecome alike in disposition as the thousand fruits of the badari tree. =. &e whose hands are clean does not like to hold an office# he who desires nothing cares not for $odily decorations# he who is only partially educated cannot speak agreea$ly# and he who speaks out plainly cannot $e a decei!er. ?. The learned are en!ied $y the foolish# rich men $y the poor# chaste women $y adulteresses# and $eautiful ladies $y ugly ones

@. 'ndolent application ruins study# money is lost when entrusted to others# a farmer who sows his seed sparsely is ruined# and an army is lost for want of a commander. 3. Eearning is retained through putting into practice# family prestige is maintained through good $eha!iour# a respecta$le person is recognised $y his excellent -ualities# and anger is seen in the eyes. A. Religion is preser!ed $y wealth# knowledge $y diligent practice# a king $y conciliatory words# and a home $y a dutiful housewife. ./. Those who $laspheme "edic wisdom, who ridicule the life style recommended in the satras, and who deride men of peaceful temperament, come to grief unnecessarily. ... Charity puts and end to po!erty# righteous conduct to misery# discretion to ignorance# and scrutiny to fear. .9. There is no disease +so destructi!e, as lust# no enemy like infatuation# no fire like wrath# and no happiness like spiritual knowledge. .:. man is $orn alone and dies alone# and he experiences the good and $ad conse-uences of his karma alone# and he goes alone to hell or the 4upreme a$ode. .;. &ea!en is $ut a straw to him who knows spiritual life +)rsna consciousness,# so is life to a !aliant man# a woman to him who has su$dued his senses# and the uni!erse to him who is without attachment for the world. .=. Eearning is a friend on the 1ourney# a wife in the house# medicine in sickness# and religious merit is the only friend after death. .?. Rain which falls upon the sea is useless# so is food for one who is satiated# in !ain is a gift for one who is wealthy# and a $urning lamp during the daytime is useless. .@. There is no water like rainwater# no strength like one's own# no light like that of the eyes# and no wealth more dear than food grain. .3. The poor wish for wealth# animals for the faculty of speech# men wish for hea!en# and godly persons for li$eration. .A. The earth is supported $y the power of truth# it is the power of truth that makes the sunshine and the winds $low# indeed all things rest upon truth. 9/. The <oddess of wealth is unsteady +chanchala,, and so is the life $reath. The duration of life is uncertain, and the place of ha$itation is uncertain# $ut in all this inconsistent world religious merit alone is immo!a$le.

9.. mong men the $ar$er is cunning# among $irds the crow# among $easts the 1ackal# and among women, the malin +flower girl,. 99. These fi!e are your fathers# he who ga!e you $irth, girdled you with sacred thread, teaches you, pro!ides you with food, and protects you from fearful situations. 9:. These fi!e should $e considered as mothers# the king's wife, the preceptor's wife, the friend's wife, your wife's mother, and your own mother. Chapter )ix .. By means of hearing one understands dharma, malignity !anishes, knowledge is ac-uired, and li$eration from material $ondage is gained. 9. mong $irds the crow is !ile# among $easts the dog# the ascetic whose sins is a$omina$le, $ut he who $lasphemes others is the worst chandala. P:. Brass is polished $y ashes# copper is cleaned $y tamarind# a woman, $y her menses# and a ri!er $y its flow. ;. The king, the brahmana, and the ascetic yogi who go a$road are respected# $ut the woman who wanders is utterly ruined. =. &e who has wealth has friends. &e who is wealthy has relati!es. The rich one alone is called a man, and the affluent alone are respected as pandits ?. s is the desire of 8ro!idence, so functions one's intellect# one's acti!ities are also controlled $y 8ro!idence# and $y the will of 8ro!idence one is surrounded $y helpers. @. Time perfects all li!ing $eings as well as kills them# it alone is awake when all others are asleep. Time is insurmounta$le. 3. Those $orn $lind cannot see# similarly $lind are those in the grip of lust. 8roud men ha!e no perception of e!il# and those $ent on ac-uiring riches see no sin in their actions. A. The spirit soul goes through his own course of karma and he himself suffers the good and $ad results there$y accrued. By his own actions he entangles himself in samsara, and $y his own efforts he extricates himself. ./. The king is o$liged to accept the sins of his su$1ects# the purohit +priest, suffers for those of the king# a hus$and suffers for those of his wife# and the guru suffers for those of his pupils. ... father who is a chronic de$tor, an adulterous mother, a $eautiful wife, and an unlearned son are enemies + in one's own home,.

.9. Conciliate a co!etous man $y means of a gift, an o$stinate man with folded hands in salutation, a fool $y humouring him, and a learned man $y truthful words. .:. 't is $etter to $e without a kingdom than to rule o!er a petty one# $etter to $e without a friend than to $efriend a rascal# $etter to $e without a disciple than to ha!e a stupid one# and $etter to $e without a wife than to ha!e a $ad one. .;. &ow can people $e made happy in a petty kingdomH Dhat peace can we expect from a rascal friendH Dhat happiness can we ha!e at home in the company of a $ad wifeH &ow can renown $e gained $y instructing an unworthy discipleH .=. Eearn one thing from a lion# one from a crane# four a cock# fi!e from a crow# six from a dog# and three from an ass. .?. The one excellent thing that can $e learned from a lion is that whate!er a man intends doing should $e done $y him with a whole2hearted and strenuous effort. .@. The wise man should restrain his senses like the crane and accomplish his purpose with due knowledge of his place, time and a$ility. .3. To wake at the proper time# to take a $old stand and fight# to make a fair di!ision +of property, among relations# and to earn one's own $read $y personal exertion are the four excellent things to $e learned from a cock. .A. Bnion in pri!acy +with one's wife,# $oldness# storing away useful items# watchfulness# and not easily trusting others# these fi!e things are to $e learned from a crow. 9/. Contentment with little or nothing to eat although one may ha!e a great appetite# to awaken instantly although one may $e in a deep slum$er# unflinching de!otion to the master# and $ra!ery# these six -ualities should $e learned from the dog. 9.. lthough an ass is tired, he continues to carry his $urden# he is unmindful of cold and heat# and he is always contented# these three things should $e learned from the ass. 99. &e who shall practice these twenty !irtues shall $ecome in!inci$le in all his undertakings. Chapter )even .. wise man should not re!eal his loss of wealth, the !exation of his mind, the misconduct of his own wife, $ase words spoken $y others, and disgrace that has $efallen him.

9. &e who gi!es up shyness in monetary dealings, in ac-uiring knowledge, in eating and in $usiness, $ecomes happy. :. The happiness and peace attained $y those satisfied $y the nectar of spiritual tran-uillity is not attained $y greedy persons restlessly mo!ing here and there. ;. Cne should feel satisfied with the following three things# his own wife, food gi!en $y 8ro!idence and wealth ac-uired $y honest effort# $ut one should ne!er feel satisfied with the following three# study, chanting the holy names of the Eord +japa, and charity. =. 6o not pass $etween two brahmanas, $etween a brahmana and his sacrificial fire, $etween a wife and her hus$and, a master and his ser!ant, and a plough and an ox. ?. 6o not let your foot touch fire, the spiritual master or a brahmana# it must ne!er touch a cow, a !irgin, an old person or a child. @. )eep one thousand cu$its away from an elephant, a hundred from a horse, ten from a horned $east, $ut keep away from the wicked $y lea!ing the country. 3. n elephant is controlled $y a goad +ankusha,, a horse $y a slap of the hand, a horned animal with the show of a stick, and a rascal with a sword. A. Brahmanas find satisfaction in a good meal, peacocks in the peal of thunder, a sadhu in seeing the prosperity of others, and the wicked in the misery of others. ./. Conciliate a strong man $y su$mission, a wicked man $y opposition, and the one whose power is e-ual to yours $y politeness or force.P ... The power of a king lies in his mighty arms# that of a brahmana in his spiritual knowledge# and that of a woman in her $eauty youth and sweet words. .9. 6o not $e !ery upright in your dealings for you would see $y going to the forest that straight trees are cut down while crooked ones are left standing. .:. 4wans li!e where!er there is water, and lea!e the place where water dries up# let not a man act so 22 and comes and goes as he pleases. .;. ccumulated wealth is sa!ed $y spending 1ust as incoming fresh water is sa!ed $y letting out stagnant water. .=. &e who has wealth has friends and relations# he alone sur!i!es and is respected as a man.

.?. The following four characteristics of the deni%ens of hea!en may $e seen in the residents of this earth planet# charity, sweet words, worship of the 4upreme 8ersonality of <odhead, and satisfying the needs of $rahmanas. .@. The following -ualities of the deni%ens of hell may characterise men on earth# extreme wrath, harsh speech, enmity with one's relations, the company with the $ase, and ser!ice to men of low extraction. .3. By going to the den of a lion pearls from the head of an elephant may $e o$tained# $ut $y !isiting the hole of a 1ackal nothing $ut the tail of a calf or a $it of the hide of an ass may $e found. .A. The life of an uneducated man is as useless as the tail of a dog, which neither co!ers its rear end, nor protects it from the $ites of insects. 9/. 8urity of speech, of the mind, of the senses, and a compassionate heart are needed $y one who desires to rise to the di!ine platform. 9.. s you seek fragrance in a flower, oil in the sesamum seed, fire in wood, ghee +$utter, in milk, and 1aggery +guda, in sugarcane# so seek the spirit that is in the $ody $y means of discrimination.P Chapter +i ht . Eow class men desire wealth# middle class men $oth wealth and respect# $ut the no$le, honour only# hence honour is the no$le man's true wealth. :. The lamp eats up the darkness and therefore it produces $lackened lamp# in the same way according to the nature of our diet +sattva, rajas, or tamas, we produce offspring in similar -uality. ;. C wise man0 <i!e your wealth only to the worthy and ne!er to others. The water of the sea recei!ed $y the clouds is always sweet. The rainwater enli!ens all li!ing $eings of the earth $oth mo!a$le +insects, animals, humans, etc., and immo!a$le +plants, trees, etc.,, and then returns to the ocean where its !alue is multiplied a million fold. =. The wise who discern the essence of things ha!e declared that the yavana +meat eater, is e-ual in $aseness to a thousand candalas +the lowest class,, and hence a yavana is the $asest of men# indeed there is no one more $ase. ?. fter ha!ing ru$$ed oil on the $ody, after encountering the smoke from a funeral pyre, after sexual intercourse, and after $eing sha!ed, one remains a chandala until he $athes. @. Dater is the medicine for indigestion# it is in!igorating when the food that is eaten is well digested# it is like nectar when drunk in the middle of a dinner# and it is like poison when taken at the end of a meal.

3. )nowledge is lost without putting it into practice# a man is lost due to ignorance# an army is lost without a commander# and a woman is lost without a hus$and. A. man who encounters the following three is unfortunate# the death of his wife in his old age, the entrusting of money into the hands of relati!es, and depending upon others for food. ./. Chanting of the Vedas without making ritualistic sacrifices to the 4upreme Eord through the medium of gni, and sacrifices not followed $y $ountiful gifts are futile. 8erfection can $e achie!ed only through de!otion +to the 4upreme Eord, for de!otion is the $asis of all success. .:. There is no austerity e-ual to a $alanced mind, and there is no happiness e-ual to contentment# there is no disease like co!etousness, and no !irtue like mercy. .;. nger is a personification of Gama +the demigod of death,# thirst is like the hellish ri!er "aitarani# knowledge is like a kamadhenu +the cow of plenty,# and contentment is like *andana!ana +the garden of 'ndra,. .=. >oral excellence is an ornament for personal $eauty# righteous conduct, for high $irth# success for learning# and proper spending for wealth. .?. Beauty is spoiled $y an immoral nature# no$le $irth $y $ad conduct# learning, without $eing perfected# and wealth $y not $eing properly utilised. .@. Dater seeping into the earth is pure# and a de!oted wife is pure# the king who is the $enefactor of his people is pure# and pure is the brahmana who is contented. .3. 6iscontented brahmanas, contented kings, shy prostitutes, and immodest housewi!es are ruined. .A. Cf what a!ail is a high $irth if a person is destitute of scholarshipH man who is of low extraction is honoured e!en $y the demigods if he is learned. 9/. learned man is honoured $y the people. learned man commands respect e!erywhere for his learning. 'ndeed, learning is honoured e!erywhere. 9.. Those who are endowed with $eauty and youth and who are $orn of no$le families are worthless if they ha!e no learning. They are 1ust like the kimshuka $lossoms + flowers of the palasa tree, which, though $eautiful, ha!e no fragrance. 99. The earth is encum$ered with the weight of the flesh2eaters, wine2 $i$$lers, dolts +dull and stupid, and $lockheads, who are $easts in the form of men.

9:. There is no enemy like a yajna +sacrifice, which consumes the kingdom when not attended $y feeding on a large scale# consumes the priest when the chanting is not done properly# and consumes the yajaman +the responsi$le person, when the gifts are not made. Chapter $ine .. >y dear child, if you desire to $e free from the cycle of $irth and death, then a$andon the o$1ects of sense gratification as poison. 6rink instead the nectar of for$earance, upright conduct, mercy, cleanliness and truth. 9. Those $ase men who speak of the secret faults of others destroy themsel!es like serpents that stray onto anthills.P :. 8erhaps no$ody has ad!ised Eord Brahma, the creator, to impart perfume to gold# fruit to the sugarcane# flowers to the sandalwood tree# wealth to the learned# and long life to the king ;. *ectar +amrita, is the $est among medicines# eating good food is the $est of all types of material happiness# the eye is the chief among all organs# and the head occupies the chief position among all parts of the $ody. =. *o messenger can tra!el a$out in the sky and no tidings come from there. The !oice of its inha$itants is ne!er heard, nor can any contact $e esta$lished with them. Therefore the brahmana who predicts the eclipse of the sun and moon, which occur in the sky, must $e considered as a vidwan +man of great learning,. ?. The student, the ser!ant, the tra!eller, the hungry person, the frightened man, the treasury guard, and the stewardK these se!en ought to $e awakened if they fall asleep. @. The serpent, the king, the tiger, the stinging wasp, the small child, the dog owned $y other people, and the foolK these se!en ought not to $e awakened from sleep. 3. Cf those who ha!e studied the Vedas for material rewards, and those who accept foodstuffs offered $y shudras, what potency ha!e theyH They are 1ust like serpents without fangs. A. &e who neither rouses fear $y his anger, nor confers a fa!our when he is pleased can neither control nor protect. Dhat can he doH ./. The serpent may, without $eing poisonous, raise high its hood, $ut the show of terror is enough to frighten people 22 whether he $e !enomous or not. ... Dise men spend their mornings in discussing gam$ling, the afternoon discussing the acti!ities of women, and the night hearing a$out the acti!ities of theft. +The first item a$o!e refers to the gam$ling of )ing Gudhisthira, the great de!otee of )rsna. The second item refers to the glorious deeds of

mother 4ita, the consort of Eord Ramachandra. The third item hints at the adora$le childhood pastimes of 4ri )rsna who stole $utter from the elderly cowherd ladies of <okula. &ence Chanakya 8andita ad!ises wise persons to spend the morning a$sor$ed in Mahabharata, the afternoon studying Ramayana, and the e!ening de!otedly hearing the Srimad-Bhagvatam., .9. By preparing a garland for a 6eity with one's own hand# $y grinding sandal paste for the Eord with one's own hand# and $y writing sacred texts with one's own hand 22 one $ecomes $lessed with opulence e-ual to that of 'ndra. .;. 8o!erty is set off $y fortitude# sha$$y garments $y keeping them clean# $ad food $y warming it# and ugliness $y good $eha!iour. Chapter Ten .. Cne destitute of wealth is not destitute, he is indeed rich +if he is learned,# $ut the man de!oid of learning is destitute in e!ery way. 9. De should carefully scrutinise that place upon which we step +ha!ing it ascertained to $e free from filth and li!ing creatures like insects, etc.,# we should drink water, which has $een filtered +through a clean cloth,# we should speak only those words, which ha!e the sanction of the satras# and do that act which we ha!e carefully considered. :. &e who desires sense gratification must gi!e up all thoughts of ac-uiring knowledge# and he who seeks knowledge must not hope for sense gratification. &ow can he who seeks sense gratification ac-uire knowledge, and he who possesses knowledge en1oy mundane sense pleasureH ;. Dhat is it that escapes the o$ser!ation of poetsH Dhat is that act women are incapa$le of doingH Dhat will drunken people not prateH Dhat will not a crow eatH =. 7ate makes a $eggar a king and a king a $eggar. &e makes a rich man poor and a poor man rich ?. The $eggar is a miser's enemy# the wise counsellor is the fool's enemy# her hus$and is an adulterous wife's enemy# and the moon is the enemy of the thief. @. Those who are destitute of learning, penance, knowledge, good disposition, !irtue and $ene!olence are $rutes wandering the earth in the form of men. They are $urdensome to the earth. 3. Those that are empty2minded cannot $e $enefited $y instruction. Bam$oo does not ac-uire the -uality of sandalwood $y $eing associated with the >alaya >ountain.

A. Dhat good can the scriptures do to a man who has no sense of his ownH Cf what use is as mirror to a $lind manH ./. *othing can reform a $ad man, 1ust as the posteriors cannot $ecome a superior part of the $ody though washed one hundred times. ... By offending a kinsman, life is lost# $y offending others, wealth is lost# $y offending the king, e!erything is lost# and $y offending a brahmana Brahmin! one's whole family is ruined. .9. 't is $etter to li!e under a tree in a 1ungle inha$ited $y tigers and elephants, to maintain oneself in such a place with ripe fruits and spring water, to lie down on grass and to wear the ragged $arks of trees than to li!e amongst one's relations when reduced to po!erty. .:. The brahmana Brahmin! is like a tree# his prayers are the roots, his chanting of the Vedas are the $ranches, and his religious acts are the lea!es. Conse-uently effort should $e made to preser!e his roots for if the roots are destroyed there can $e no $ranches or lea!es. .;. >y mother is )amala de!i +Eakshmi,, my father is Eord Ianardana +"ishnu,, my kinsmen are the "ishnu2bhaktas +"aisna!as, and, my homeland is all the three worlds. .=. +Through the night, a great many kinds of $irds perch on a tree $ut in the morning they fly in all the ten directions. Dhy should we lament for thatH +4imilarly, we should not grie!e when we must ine!ita$ly part company from our dear ones, .?. &e who possesses intelligence is strong# how can the man that is unintelligent $e powerfulH The elephant of the forest ha!ing lost his senses $y intoxication was tricked into a lake $y a small ra$$it. +This !erse refers to a famous story from the niti-sastra called pancatantra compiled $y the pandit "ishnusharma 9=// years ago,. .@. Dhy should ' $e concerned for my maintenance while a$sor$ed in praising the glories of Eord "ishwam$hara +"ishnu,, the supporter of allH Dithout the grace of Eord &ari, how could milk flow from a mother's $reast for a child's nourishmentH Repeatedly thinking only in this way, C Eord of the Gadus, C hus$and of Eakshmi, all my time is spent in ser!ing Gour lotus feet. Chapter +leven .. <enerosity, pleasing address, courage and propriety of conduct are not ac-uired, $ut are in$red -ualities. 9. &e who forsakes his own community and 1oins another perishes as the king who em$races an unrighteous path.

:. The elephant has a huge $ody $ut is controlled $y the ankusha +goad,K yet, is the goad as large as the elephantH lighted candle $anishes darknessK is the candle as !ast as the darkness. mountain is $roken e!en $y a thunder$oltK is the thunder$olt therefore as $ig as the mountainH *o, he whose power pre!ails is really mighty# what is there in $ulkH =. &e who is engrossed in family life will ne!er ac-uire knowledge# there can $e no mercy in the eater of flesh# the greedy man will not $e truthful# and purity will not $e found in a woman or a hunter. ?. The wicked man will not attain sanctity e!en if he is instructed in different ways, and the "im tree will not $ecome sweet e!en if it is sprinkled from the top to the roots with milk and ghee. @. >ental dirt cannot $e washed away e!en $y one2hundred $aths in the sacred waters, 1ust as a wine pot cannot $e purified e!en $y e!aporating all the wine $y fire. 3. 't is not strange if a man re!iles a thing of which he has no knowledge, 1ust as a wild hunter's wife throws away the pearl that is found in the head of an elephant, and picks up a gunj +a type of seed which poor tri$als wear as ornaments,. A. &e who for one year eats his meals silently +inwardly meditating upon the Eord's prasadam,# attains to the hea!enly planets for a thousand crore of years. + *oteK one crore e-uals ten million, ./. The student +brahmacari, should completely renounce the following eight things 22 his lust, anger, greed, desire for sweets, sense of decorating the $ody, excessi!e curiosity, excessi!e sleep, and excessi!e endea!our for $odily maintenance. .9. &e alone is a true brahmana +dvija or "twice2$orn", who is satisfied with one meal a day, who has the six samskaras +or acts of purification such as garbhadhana, etc., performed for him, and who coha$its with his wife only once in a month on an auspicious day after her menses. .:. The brahmana who is engrossed in worldly affairs, $rings up cows and is engaged in trade is really called a vaishya. .;. The brahmana who deals in lac2die, articles, oil, indigo, silken cloth, honey, clarified $utter, li-uor, and flesh is called a shudra. .=. The brahmana who thwarts the doings of others, who is hypocritical, selfish, and a deceitful hater, and while speaking mildly cherishes cruelty in his heart, is called a cat. .?. The brahmana who destroys a pond, a well, a tank, a garden and a temple is called a mleccha.

.@. The brahmana who steals the property of the 6eities and the spiritual preceptor, who coha$its with another's wife, and who maintains himself $y eating anything and e!erything s called a chandala. .3. The meritorious should gi!e away in charity all that they ha!e in excess of their needs. By charity only )arna, Bali and )ing "ikramaditya sur!i!e e!en today. Iust see the plight of the honey$ees $eating their legs in despair upon the earth. They are saying to themsel!es, " las0 De neither en1oyed our stored2up honey nor ga!e it in charity, and now someone has taken it from us in an instant." Chapter Twelve .. &e is a $lessed grhasta +householder, in whose house there is a $lissful atmosphere, whose sons are talented, whose wife speaks sweetly, whose wealth is enough to satisfy his desires, who finds pleasure in the company of his wife, whose ser!ants are o$edient, in whose house hospitality is shown, the auspicious 4upreme Eord is worshiped daily, delicious food and drink is partaken, and who finds 1oy in the company of de!otees. 9. Cne who de!otedly gi!es a little to a brahmana who is in distress is recompensed a$undantly. &ence, C 8rince, what is gi!en to a good brahmana is got $ack not in an e-ual -uantity, $ut in an infinitely higher degree. :. Those men who are happy in this world, who are generous towards their relati!es, kind to strangers, indifferent to the wicked, lo!ing to the good, shrewd in their dealings with the $ase, frank with the learned, courageous with enemies, hum$le with elders and stern with the wife. ;. C 1ackal, lea!e aside the $ody of that man at once, whose hands ha!e ne!er gi!en in charity, whose ears ha!e not heard the !oice of learning, whose eyes ha!e not $eheld a pure de!otee of the Eord, whose feet ha!e ne!er tra!ersed to holy places, whose $elly is filled with things o$tained $y crooked practices, and whose head is held high in !anity. 6o not eat it, C 1ackal, otherwise you will $ecome polluted. =. "4hame upon those who ha!e no de!otion to the lotus feet of 4ri )rsna, the son of mother Gasoda# who ha!e no attachment for the descriptions of the glories of 4rimati Radharani# whose ears are not eager to listen to the stories of the Eord's lila." 4uch is the exclamation of the mrdanga sound of dhik-tam dhik-tam dhigatam at kirtana. ?. Dhat fault of spring that the $am$oo shoot has no lea!esH Dhat fault of the sun if the owl cannot see during the daytimeH 's it the fault of the clouds if no raindrops fall into the mouth of the chatak $irdH Dho can erase what Eord Brahma has inscri$ed upon our foreheads at the time of $irthH @. wicked man may de!elop saintly -ualities in the company of a de!otee, $ut a de!otee does not $ecome impious in the company of a wicked person.

The earth is scented $y a flower that falls upon it, $ut the flower does not contact the odour of the earth. 3. Cne indeed $ecomes $lessed $y ha!ing darshan of a de!otee# for the de!otee has the a$ility to purify immediately, whereas the sacred tirtha gi!es purity only after prolonged contact. A. stranger asked a brahmana, "Tell me, who is great in this cityH" The brahmana replied, "The cluster of palmyra trees is great." Then the tra!eller asked, "Dho is the most charita$le personH" The brahmana answered, "The washer man who takes the clothes in the morning and gi!es them $ack in the e!ening is the most charita$le." &e then asked, "Dho is the a$lest manH" The brahmana answered, "E!eryone is expert in ro$$ing others of their wi!es and wealth." The man then asked the brahmana, "&ow do you manage to li!e in such a cityH" The brahmana replied, " s a worm sur!i!es while e!en in a filthy place so do ' sur!i!e here0" ./. The house in which the lotus feet of brahmanas are not washed, in which Vedic mantras are not loudly recited, and in which the holy rites of svaha +sacrificial offerings to the 4upreme Eord, and swadha +offerings to the ancestors, are not performed, is like a crematorium. ... +'t is said that a sadhu, when asked a$out his family, replied thusly,K truth is my mother, and my father is spiritual knowledge# righteous conduct is my $rother, and mercy is my friend, inner peace is my wife, and forgi!eness is my sonK these six are my kinsmen. .9. Cur $odies are perisha$le, wealth is not at all permanent and death is always near$y. Therefore we must immediately engage in acts of merit. .:. r1una says to )rsna. "Brahmanas find 1oy in going to feasts, cows find 1oy in eating their tender grass, wi!es find 1oy in the company of their hus$ands, and know, C )rsna, that in the same way ' re1oice in $attle. .;. &e who regards another's wife as his mother, the wealth that does not $elong to him as a lump of mud, and the pleasure and pain of all other li!ing $eings as his own 22 truly sees things in the right perspecti!e, and he is a true pandit. .=. C Ragha!a, the lo!e of !irtue, pleasing speech, and an ardent desire for performing acts of charity, guileless dealings with friends, humility in the guru's presence, deep tran-uillity of mind, pure conduct, discernment of !irtues, realised knowledge of the sastras, $eauty of form and de!otion to <od are all found in you." +The great sage "asistha >uni, the spiritual preceptor of the dynasty of the sun, said this to Eord Ramachandra at the time of &is proposed coronation, .?. )alpataru +the wish fulfilling tree, is $ut wood# the golden >ount >eru is motionless# the wish2fulfilling gem chintamani is 1ust a stone# the sun is scorching# the moon is prone to wane# the $oundless ocean is saline# the

demigod of lust lost his $ody +due to 4hi!a's wrath,# Bali >ahara1a, the son of 6iti, was $orn into a clan of demons# and )amadhenu +the cow of hea!en, is a mere $east. C Eord of the Raghu dynasty0 ' cannot compare you to any one of these +taking their merits into account,. .@. Realised learning +vidya, is our friend while tra!elling, the wife is a friend at home, medicine is the friend of a sick man, and meritorious deeds are the friends at death. .3. Courtesy should $e learned from princes, the art of con!ersation from pandits, lying should $e learned from gam$lers and deceitful ways should $e learned from women. .A. The unthinking spender, the homeless urchin, the -uarrel monger, the man who neglects his wife and is heedless in his actions 22 all these will soon come to ruination. 9/. The wise man should not $e anxious a$out his food# he should $e anxious to $e engaged only in dharma +)rsna consciousness,. The food of each man is created for him at his $irth. 9.. &e who is not shy in the ac-uisition of wealth, grain and knowledge, and in taking his meals, will $e happy 99. s centesimal droppings will fill a pot so also are knowledge, !irtue and wealth gradually o$tained. 9:. The man who remains a fool e!en in ad!anced age is really a fool, 1ust as the 'ndra2"aruna fruit does not $ecome sweet no matter how ripe it might $ecome. Chapter Thirteen .. man may li!e $ut for a moment, $ut that moment should $e spent in doing auspicious deeds. 't is useless li!ing e!en for a kalpa +;,:9/,/// Q./// years, and $ringing only distress upon the two worlds +this world and the next,. 9. De should not fret for what is past, nor should we $e anxious a$out the future# men of discernment deal only with the present moment. :. 't certainly is nature of the demigods, men of good character, and parents to $e easily pleased. *ear and distant relati!es are pleased when they are hospita$ly recei!ed with $athing, food, and drink# and pandits are pleased with an opportunity for gi!ing spiritual discourse. ; E!en as the un$orn $a$e is in the wom$ of his mother, these fi!e are fixed as his life destinyK his life span, his acti!ities, his ac-uisition of wealth and knowledge, and his time of death.

=. Ch, see what a wonder it is0 The doings of the great are strangeK they treat wealth as light as a straw, yet, when they o$tain it, they $end under its weight ?. &e who is o!erly attached to his family mem$ers experiences fear and sorrow, for the root of all grief is attachment. Thus one should discard attachment to $e happy. @. &e who is prepared for the future and he who deals cle!erly with any situation that may arise are $oth happy# $ut the fatalistic man who wholly depends on luck is ruined. 3. 'f the king is !irtuous, then the su$1ects are also !irtuous. 'f the king is sinful, then the su$1ects also $ecome sinful. 'f he is mediocre, then the su$1ects are mediocre. The su$1ects follow the example of the king. 'n short, as is the king so are the su$1ects. A. ' consider him who does not act religiously as dead though li!ing, $ut he who dies acting religiously un-uestiona$ly li!es long though he is dead. ./. &e who has ac-uired neither !irtue, wealth, satisfaction of desires nor sal!ation +dharma, artha, kama, moksa,, li!es an utterly useless life, like the "nipples" hanging from the neck of a goat. ... The hearts of $ase men $urn $efore the fire of other's fame, and they slander them $eing themsel!es una$le to rise to such a high position. .9. Excessi!e attachment to sense pleasures leads to $ondage, and detachment from sense pleasures leads to li$eration# therefore it is the mind alone that is responsi$le for $ondage or li$eration .:. &e who sheds $odily identification $y means of knowledge of the indwelling 4upreme 4elf +#aramatma,, will always $e a$sor$ed in meditati!e trance +samadhi, where!er his mind leads him. .;. Dho realises all the happiness he desiresH E!erything is in the hands of <od. Therefore one should learn contentment. .=. s a calf follows its mother among a thousand cows, so the +good or $ad, deeds of a man follow him. .?. &e whose actions are disorganised has no happiness either in the midst of men or in a 1ungle 22 in the midst of men his heart $urns $y social contacts, and his helplessness $urns him in the forest. .@. s the man who digs o$tains underground water $y use of a sho!el, so the student attains the knowledge possessed $y his preceptor through his ser!ice .3. >en reap the fruits of their deeds, and intellects $ear the mark of deeds performed in pre!ious li!es# e!en so the wise act after due circumspection.

.A. E!en the man who has taught the spiritual significance of 1ust one letter ought to $e worshiped. &e who does not gi!e re!erence to such a guru is $orn as a dog a hundred times, and at last takes $irth as a chandala +dog2 eater,. 9/. t the end of the yuga, >ount >eru may $e shaken# at the end of the kalpa, the waters of the se!en oceans may $e distur$ed# $ut a sadhu will ne!er swer!e from the spiritual path. 9.. There are three gems upon this earth# food, water, and pleasing words 22 fools +mudhas, consider pieces of rocks as gems. Chapter "ourteen .. 8o!erty, disease, sorrow, imprisonment and other e!ils are the fruits $orne $y the tree of one's own sins. 9. Dealth, a friend, a wife, and a kingdom may $e regained# $ut this $ody when lost may ne!er $e ac-uired again. :. The enemy can $e o!ercome $y the union of large num$ers, 1ust as grass through its collecti!eness wards off erosion caused $y hea!y rainfall. ;. Cil on water, a secret communicated to a $ase man, a gift gi!en to a worthy recei!er, and scriptural instruction gi!en to an intelligent man spread out $y !irtue of their nature. =. 'f men should always retain the state of mind they experience when hearing religious instruction, when present at a crematorium ground, and when in sickness 22 then who could not attain li$eration. ?. 'f a man should feel $efore, as he feels after, repentance 22 then who would not attain perfectionH @. De should not feel pride in our charity, austerity, !alour, scriptural knowledge, modesty and morality for the world is full of the rarest gems. 3. &e who li!es in our mind is near though he may actually $e far away# $ut he who is not in our heart is far though he may really $e near$y. A. De should always speak what would please the man of whom we expect a fa!our, like the hunter who sings sweetly when he desires to shoot a deer. ./. 't is ruinous to $e familiar with the king, fire, the religious preceptor, and a woman. To $e altogether indifferent to them is to $e depri!ed of the opportunity to $enefit oursel!es, hence our association with them must $e from a safe distance.

... De should always deal cautiously with fire, water, women, foolish people, serpents, and mem$ers of a royal family# for they may, when the occasion presents itself, at once $ring a$out our death. .9. &e should $e considered to $e li!ing who is !irtuous and pious, $ut the life of a man who is destitute of religion and !irtues is !oid of any $lessing. .:. 'f you wish to gain control of the world $y the performance of a single deed, then keep the following fifteen, which are prone to wander here and there, from getting the upper hand of youK the fi!e sense o$1ects +o$1ects of sight, sound, smell, taste, and touch,# the fi!e sense organs +ears, eyes, nose, tongue and skin, and organs of acti!ity +hands, legs, mouth, genitals and anus,. .;. &e is a pandit +man of knowledge, who speaks what is suita$le to the occasion, who renders lo!ing ser!ice according to his a$ility, and who knows the limits of his anger. .= Cne single o$1ect +a woman, appears in three different waysK to the man who practices austerity it appears as a corpse, to the sensual it appears as a woman, and to the dogs as a lump of flesh. .?. wise man should not di!ulge the formula of a medicine which he has well prepared# an act of charity which he has performed# domestic conflicts# pri!ate affairs with his wife# poorly prepared food he may ha!e $een offered# or slang he may ha!e heard. .@. The cuckoos remain silent for a long time +for se!eral seasons, until they are a$le to sing sweetly +in the 4pring, so as to gi!e 1oy to all. .3. De should secure and keep the followingK the $lessings of meritorious deeds, wealth, grain, the words of the spiritual master, and rare medicines. Ctherwise life $ecomes impossi$le. .A. Eschew wicked company and associate with saintly persons. c-uire !irtue day and night, and always meditate on that which is eternal forgetting that which is temporary. Chapter "ifteen .. 7or one whose heart melts with compassion for all creatures# what is the necessity of knowledge, li$eration, matted hair on the head, and smearing the $ody with ashesH 9. There is no treasure on earth the gift of which will cancel the de$t a disciple owes his guru $or ha!ing taught him e!en a single letter +that leads to )rsna consciousness,.

:. There are two ways to get rid of thorns and wicked persons# using footwear in the first place and in the second shaming them so that they cannot raise their faces again thus keeping them at a distance. ;. &e who wears unclean garments, has dirty teeth, is a glutton, speaks unkindly and sleeps after sunrise 22 although he may $e the greatest personality 22 will lose the fa!our of Eakshmi. =. &e who loses his money is forsaken $y his friends, his wife, his ser!ants and his relations# yet when he regains his riches those who ha!e forsaken him come $ack to him. &ence wealth is certainly the $est of relations. ?. 4infully ac-uired wealth may remain for ten years# in the ele!enth year it disappears with e!en the original stock. @. $ad action committed $y a great man is not censured +as there is none that can reproach him,, and a good action performed $y a low2class man comes to $e condemned +$ecause none respects him,. Iust seeK the drinking of nectar is excellent, $ut it $ecame the cause of Rahu's demise# and the drinking of poison is harmful, $ut when Eord 4hi!a +who is exalted, drank it, it $ecame an ornament to his neck +nila-kantha,. 3. true meal is that which consists of the remnants left after a brahmana's meal. Eo!e, which is shown to others, is true lo!e, not that which is cherished for one's own self. To a$stain from sin is true wisdom. That is an act of charity, which is performed without ostentation. A. 7or want of discernment the most precious 1ewels lie in the dust at the feet of men while $its of glass are worn on their heads. But we should not imagine that the gems ha!e sunk in !alue, and the $its of glass ha!e risen in importance. Dhen a person of critical 1udgement shall appear, each will $e gi!en its right position. ./. Sastric scriptural! knowledge is unlimited, and the arts to $e learned are many# the time we ha!e is short, and our opportunities to learn are $eset with o$stacles. Therefore select for learning that which is most important, 1ust as the swan drinks only the milk in water. ... &e is a chandala who eats his dinner without entertaining the stranger who has come to his house -uite accidentally, ha!ing tra!elled from a long distance and is wearied. .9. Cne may know the four Vedas and the %harma-sastras, yet if he has no realisation of his own spiritual self, he can $e said to $e like the ladle +spoon, which stirs all kinds of foods $ut knows not the taste of any. .:. Those $lessed souls are certainly ele!ated who, while crossing the ocean of life, take shelter of a genuine brahmana, who is likened unto a $oat. They are unlike passengers a$oard an ordinary ship that runs the risk of sinking.

.;. The moon, who is the a$ode of nectar and the presiding deity of all medicines, although immortal like amrta and resplendent in form, loses the $rilliance of his rays when he repairs to the a$ode of the sun +day time,. Therefore, will not an ordinary man $e made to feel inferior $y going to li!e at the house of anotherH .=. This hum$le $ee, which always resides among the soft petals of the lotus and drinks a$undantly its sweet nectar, is now feasting on the flower of the ordinary kutaja. Being in a strange country where the lotuses do not exist, he is considering the pollen of the kutaja to $e nice. .?. +Eord "isnu asked &is spouse Eakshmi why 4he did not care to li!e in the house of a brahmana&4he repliedK," C Eord a rishi named gastya drank up >y father +the ocean, in anger# Brighu >uni kicked Gou# brahmanas pride themsel!es on their learning ha!ing sought the fa!our of >y competitor 4aras!ati# and lastly they pluck each day the lotus which is >y a$ode, and therewith worship Eord 4hi!a. Therefore, C Eord, ' fear to dwell with a brahmana'& .@. There are many ways of $inding $y which one can $e dominated and controlled in this world, $ut the $ond of affection is the strongest. 7or example, take the case of the hum$le $ee, which, although expert at piercing hardened wood, $ecomes caught in the em$race of its $elo!ed flowers +as the petals close at dusk,. .3. lthough sandalwood is cut, it does not forsake its natural -uality of fragrance# so also the elephant does not gi!e up sporti!eness though he should grow old. The sugarcane does not cease to $e sweet though s-uee%ed in a mill# so the man of no$le extraction does not lose his lofty -ualities, no matter how pinched he is $y po!erty. Chapter )ixteen 9. The heart of a woman is not united# it is di!ided. Dhile she is talking with one man, she looks lustfully at another and thinks fondly of a third in her heart. :. The fool +mudha, who fancies that a charming young lady lo!es him, $ecomes her sla!e and he dances like a shakuntal $ird tied to a string. ;. Dho is there who, ha!ing $ecome rich, has not $ecome proudH Dhat licentious man has put an end to his calamitiesH Dhat man in this world has not $een o!ercome $y a womanH Dho is always lo!ed $y the kingH Dho is there who has not $een o!ercome $y the ra!ages of timeH Dhat $eggar has attained gloryH Dho has $ecome happy $y contracting the !ices of the wickedH ?. man attains greatness $y his merits, not simply $y occupying an exalted seat. Can we call a crow an eagle +garuda, simply $ecause he sits on the top of a tall $uilding.

3. The man who is praised $y others as great is regarded as worthy though he may $e really !oid of all merit. But the man who sings his own praises lowers himself in the estimation of others though he should $e 'ndra +the possessor of all excellences,. A. 'f good -ualities should characterise a man of discrimination, the $rilliance of his -ualities will $e recognised 1ust as a gem, which is essentially $right, really shines when fixed in an ornament of gold. ./. E!en one who $y his -ualities appears to $e all knowing suffers without patronage# the gem, though precious, re-uires a gold setting. ... ' do not deser!e that wealth which is to $e attained $y enduring much suffering, or $y transgressing the rules of !irtue, or $y flattering an enemy. .:. Those who were not satiated with the en1oyment of wealth, food and women ha!e all passed away# there are others now passing away who ha!e likewise remained unsatiated# and in the future still others will pass away feeling themsel!es unsatiated. .;. ll charities and sacrifices +performed for fruiti!e gain, $ring only temporary results, $ut gifts made to deser!ing persons and protection offered to all creatures shall ne!er perish .=. $lade of grass is light, cotton is lighter, and the $eggar is infinitely lighter still. Dhy then does not the wind carry him awayH Because it fears that he may ask alms of him. .?. 't is $etter to die than to preser!e this life $y incurring disgrace. The loss of life causes $ut a moment's grief, $ut disgrace $rings grief e!ery day of one's life. .@. ll the creatures are pleased $y lo!ing words# and therefore we should address words that are pleasing to all, for there is no lack of sweet words. .3. There are two nectarine fruits hanging from the tree of this worldK one is the hearing of sweet words +such as )rsna2katha, and the other, the society of saintly men. .A. The good ha$its of charity, learning and austerity practised during many past li!es continue to $e culti!ated in this $irth $y !irtue of the link +yoga, of this present life to the pre!ious ones. 9/. Cne whose knowledge is confined to $ooks and whose wealth is in the possession of others, can use neither his knowledge nor wealth when the need for them arises. Chapter )eventeen

.. The scholar who has ac-uired knowledge $y studying innumera$le $ooks without the $lessings of a $onafide spiritual master does not shine in an assem$ly of truly learned men 1ust as an illegitimate child is not honoured in society. 9. De should repay the fa!ours of others $y acts of kindness# so also should we return e!il for e!il in which there is no sin, for it is necessary to pay a wicked man in his own coin. :. That thing which is distant, that thing which appears impossi$le, and that which is far $eyond our reach, can $e easily attained through tapasya +religious austerity,, for nothing can surpass austerity. ;. Dhat !ice could $e worse than co!etousnessH Dhat is more sinful than slanderH 7or one who is truthful, what need is there for austerityH 7or one who has a clean heart, what is the need for pilgrimageH 'f one has a good disposition, what other !irtue is neededH 'f a man has fame, what is the !alue of other ornamentationH Dhat need is there for wealth for the man of practical knowledgeH nd if a man is dishonoured, what could there $e worse than deathH =. Though the sea, which is the reser!oir of all 1ewels, is the father of the conch shell, and the <oddess of fortune Eakshmi is conch's sister, still the conch must go from door to door for alms +in the hands of a $eggar,. 't is true, therefore, that one gains nothing without ha!ing gi!en in the past. ?. Dhen a man has no strength left in him he $ecomes a sadhu, one without wealth acts like a brahmacari, a sick man $eha!es like a de!otee of the Eord, and when a woman grows old she $ecomes de!oted to her hus$and. 3. There is poison in the fang of the serpent, in the mouth of the fly and in the sting of a scorpion# $ut the wicked man is saturated with it. A. The woman who fasts and o$ser!es religious !ows without the permission of her hus$and shortens his life, and goes to hell. ./. woman does not $ecome holy $y offering charity, $y o$ser!ing hundreds of fasts, or $y sipping sacred water, as $y sipping the water used to wash her hus$ands feet. .9. The hand is not so well adorned $y ornaments as $y charita$le offerings# one does not $ecome clean $y smearing sandalwood paste upon the $ody as $y taking a $ath# one does not $ecome so much satisfied $y dinner as $y ha!ing respect shown to him# and sal!ation is not attained $y self2adornment as $y culti!ation of spiritual knowledge. .;. The eating of tundi fruit depri!es a man of his sense, while the vacha root administered re!i!es his reasoning immediately. woman at once ro$s a man of his !igour while milk at once restores it.

.=. &e who nurtures $ene!olence for all creatures within his heart o!ercomes all difficulties and will $e the recipient of all types of riches at e!ery step. .?. Dhat is there to $e en1oyed in the world of Eord 'ndra for one whose wife is lo!ing and !irtuous, who possesses wealth, who has a well2$eha!ed son endowed with good -ualities, and who has grandchildren $orn of his childrenH .@. >en ha!e eating, sleeping, fearing and mating in common with the lower animals. That in which men excel the $easts is discretionary knowledge# hence, indiscreet men who are without knowledge should $e regarded as $easts. .3. 'f the $ees that seek the li-uid oo%ing from the head of a lust2intoxicated elephant are dri!en away $y the flapping of his ears, then the elephant has lost only the ornament of his head. The $ees are -uite happy in the lotus filled lake. .A. king, a prostitute, Eord Gamara1a, fire, a thief, a young $oy, and a $eggar cannot understand the suffering of others. The eighth of this category is the tax collector. 9/. C lady, why are you ga%ing downwardH &as something of yours fallen on the groundH +4he replies, C fool, can you not understand the pearl of my youth has slipped awayH 9.. C ketki flower0 4erpents li!e in your midst, you $ear no edi$le fruits, your lea!es are co!ered with thorns, you are crooked in growth, you thri!e in mud, and you are not easily accessi$le. 4till for your exceptional fragrance you are as dear as kinsmen to others. &ence, a single excellence o!ercomes a multitude of $lemishes. More 0,out * )ri Chanakya $iti*)astra The Political +thics of Chanakya Pandit 1y Miles #avis -Patita Pavana dasa. $out 9:// years ago the <reek con-ueror lexander the <reat in!aded the 'ndian su$2continent. &is offensi!e upon the land's patchwork of small &indu empires pro!ed to $e highly successful due to the disunity of the petty rulers. 't was Chanakya 8andit who, feeling deeply distressed at heart, searched for and disco!ered a -ualified leader in the person of Chandragupta >aurya. lthough a mere dasi-putra, that is, a son of a maidser!ant $y the >agadha )ing *anda, Chandragupta was highly intelligent, courageous and physically powerful. Chanakya cared little that $y $irth he should not ha!e dared to approach the throne. man of acute discretion, Chanakya desired only that a ruler of extraordinary capa$ilities $e raised to the exalted post of )ing of >agadha so that the offensi!e launched $y the Ga!anas +<reeks, could $e repressed.

't is said that Chanakya had $een personally offended $y )ing *anda and that this powerful brahmana Brahmin! had !owed to keep his long sikha +hair, unknotted until he saw to the demise of the contemptuous ruler and his drunken princes. True to his oath, it was only after Chanakya 8andit engineered a swift death for the degraded and worthless rulers of the *anda dynasty that this great Brahmin was a$le to again tie up his tuft of hair. There are se!eral !ersions relating the exact way that Chanakya had set a$out eliminating the *andas, and it appears historians ha!e found it difficult to separate fact from folk legend as regards to certain specific details. fter the *anda downfall, it $ecame easy for Chandragupta to win the support of the >agadha citi%ens, who responded warmly to their new heroic and handsome young ruler. )ings of neigh$ouring states rallied under Chandragupta's su%erainty and the last of the <reeks headed $y lexander's general 4eleucus were defeated. Dith the dual o$stacles of the *andas and lexander's troops out of the way, Chanakya 8andit used e!ery political de!ice and intrigue to unite the greater portion of the 'ndian su$2continent. Bnder the 8rime ministership of Chanakya, )ing Chandragupta >aurya con-uered all the lands up to 'ran in the *orthwest and down to the extremities of )arnataka or >ysore state in the 4outh +'ndia,. 't was $y his wits alone that this skinny and ill2clad brahmin directed the formation of the greatest 'ndian empire e!er $efore seen in history +i.e. since the $eginning of )ali2yuga,. Thus the indigenous "edic culture of the sacred land of Bharata +'ndia, was protected and the spiritual practices of the &indus could go on unhampered. lthough many great sa!ants of the science of niti such as Brihaspati, 4hukracharya, Bhartrihari and "ishnusharma ha!e echoed many of these instructions in their own cele$rated worksQ, it is perhaps the way that Chanakya applied his teachings of niti-sastra +political science, that has made him stand out as a significant historical figure. The great 8andit teaches us that lofty ideals can $ecome a certain reality if we intelligently work towards achie!ing our goal in a determined, progressi!e and practical manner. 6r. R. 4hamashastry, the translator of the English !ersion of (autilya's )rthaSastra, -uotes a prediction from the Vishnu #urana fourth canto, twenty2fourth chapter, regarding the appearance of Chanakya 8andit. This prediction, incidentally, was scri$ed fifty centuries ago, nearly 9@// years $efore this political hea!yweight and man of destiny was to appear. The prediction informs usK "+7irst, >ahapadma then his sons 2 only nine in num$er 2 will $e the lords of the earth for a hundred years. brahmana named )autilya will slay these *andas. Cn their death, the >auryas will en1oy the earth. )autilya himself will install Chandragupta on the throne. &is son will $e Bindusara and his son will $e shoka!ardhana." 4imilar prophecies are also repeated in the Bhagavata, Vayu and Matsya #uranas. 'n presenting this work ' ha!e traced out and referred to two old English !ersions of *hanakya "iti-sastra pu$lished at the close of the last century. &owe!er, these apparently were translated $y mere scholars +not de!otees,

who seem to ha!e missed many su$tleties of Chanakya's !ast wit and wisdom. nother unedited and unpu$lished manuscript *hanakya "iti-sastra with $oth English translation and Eatinised transliteration produced $y the "rnda!ana '4)CC* Centre was also referred to. 't was howe!er the learned "aisna!a pandit and 4anskrit scholar 4ri ". Badarayana >urthy, of the 4outh 'ndian >adh!a 4chool, who helped me see the depth and import of these !erses from the original 6e!anagari. !ery few slokas which were perhaps irrele!ant or otherwise not useful for our "aisna!a readers ha!e $een omitted. ' ha!e $een told that our $lessed spiritual master &is 6i!ine <race .C. Bhakti!edanta 4wami 8ra$hupada had expressed a desire that Sri *hanakya "iti-sastra $e properly translated into English. 't is hoped that our present rendering will $e at least useful if not instructi!e to the reader. Eet us examine now in a few words on the science of niti, or common sense, from the pen of 4rila Bhakti!inoda, the great .Ath century de!otee2pioneer of the worldwide propagation of Eord Caitanya's di!ine message. Taking the two words "common sense" right up to their highest le!el, he has writtenK ">an's glory is in common sense, 6ictating us the grace, That man is made to li!e and lo!e The $eauteous &ea!en's em$race"Q: 'n other words, the real goal of niti, indeed the goal of life, is to realise one's eternal position of )rishna consciousness. The Bhagavad-gita confirms 4rila Bhakti!inode's !iew in the final line of its last sloka+ dhruva nitir matir mama& translation of that full !erse runsK "+4an1aya said, Dhere!er there is )rishna the master of all mystics, and where!er there is r1una the supreme archer, there will also $e opulence, !ictory, extraordinary power and morality +niti,. That is >y opinion." ' would especially like to thank 4ri Ra1u Dha$i +Rukmini )rishna dasa, of >um$ai for his generous financial contri$ution. ' am also grateful to 4rimati Rani Eila Ram )umar Bharga!a of Eucknow, a prominent '4)CC* Eife >em$er, and her twin sons Ea!a and )ush of Ra1a Ram )umar 8ress, for speedily $ringing out this !olume. >iles 6a!is +8atita 8a!ana dasa, >akara 4ankranti 6ay 8ausa 4hukla *a!ami .;th Ianuary .A3. Eucknow, 'ndia Q Brihaspati 4amhita of <aruda 8urana, 4hukra2*iti, *iti24hataka and 8ancatantra respecti!ely. Q9 4ri ). Raghunatha1i's !ersion of ""riddha2Chanakya 2 The >axims of Chanakya" +7amily 8rinting 8ress, >um$ai, .3A/, has pro!en to $e an

especially useful reference in $ringing out this present edition. Q: C$!iously 4rila Bhakti!inoda Thakura used the word "hea!en in the English sense meaning "eternal spiritual kingdom."