SRI CHANAKYA NITI-SASTRA

THE POLITICAL ETHICS OF CHANAKYA PANDIT

About 2300 years ago the Greek conqueror Alexander the Great invaded the
Indian sub-continent. His offensive uon the land!s atch"ork of s#all Hindu
e#ires roved to be highly successful due to the disunity of the etty rulers. It
"as $hanakya %andit "ho& feeling deely distressed at heart& searched for and
discovered a qualified leader in the erson of $handraguta 'aurya. Although a
#ere dasi-putra& that is& a son of a #aidservant by the 'agadha (ing )anda&
$handraguta "as highly intelligent& courageous and hysically o"erful.
$hanakya cared little that by birth he should not have dared to aroach the
throne. A #an of acute discretion& $hanakya desired only that a ruler of
extraordinary caabilities be raised to the exalted ost of (ing of 'agadha so
that the offensive launched by the *avanas +Greeks, could be reressed.
It is said that $hanakya had been ersonally offended by (ing )anda and that
this o"erful brahmana had vo"ed to kee his long sikha unknotted until he sa"
to the de#ise of the conte#tuous ruler and his drunken rinces. -rue to his
oath& it "as only after $hanakya %andit engineered a s"ift death for the
degraded and "orthless rulers of the )anda dynasty that this great brahmana
"as able to again tie u his tuft of hair. -here are several versions relating the
exact "ay that $hanakya had set about eli#inating the )andas& and it aears
historians have found it difficult to searate fact fro# folk legend as regards to
certain secific details.
After the )anda do"nfall& it beca#e easy for $handraguta to "in the suort of
the 'agadha citi.ens& "ho resonded "ar#ly to their ne" heroic and handso#e
young ruler. (ings of neighbouring states rallied under $handraguta!s
su.erainty and the last of the Greeks headed by Alexander!s general /eleucus
"ere defeated.
0ith the dual obstacles of the )andas and Alexander!s troos out of the "ay&
$hanakya %andit used every olitical device and intrigue to unite the greater
ortion of the Indian sub-continent. 1nder the %ri#e #inistershi of $hanakya&
(ing $handraguta 'aurya conquered all the lands u to Iran in the )orth "est
and do"n to the extre#ities of (arnataka or 'ysore state in the /outh. It "as by
his "its alone that this skinny and ill-clad brahmana directed the for#ation of the
greatest Indian e#ire ever before seen in history +ie. since the beginning of (ali-
yuga,. -hus the indigenous 2edic culture of the sacred land of 3harata "as
rotected and the siritual ractices of the Hindus could go on unha#ered.
Although #any great savants of the science of niti such as 3rihasati&
/hukracharya& 3hartrihari and 2ishnushar#a have echoed #any of these
instructions in their o"n celebrated "orks4& it is erhas the "ay that $hanakya
alied his teachings of niti-sastra that has #ade hi# stand out as a significant
historical figure. -he great %andit teaches us that lofty ideals can beco#e a
certain reality if "e intelligently "ork to"ards achieving our goal in a deter#ined&
rogressive and ractical #anner.
5r. 6. /ha#ashastry& the translator of the 7nglish version of Kautilya's Artha-
Sastra& quotes a rediction fro# the Vishnu Purana fourth canto& t"enty-fourth
chater& regarding the aearance of $hanakya %andit. -his rediction&
incidentally& "as scribed fifty centuries ago& nearly 2800 years before this olitical
heavy"eight and #an of destiny "as to aear. -he rediction infor#s us9
:+;irst, 'ahaad#a then his sons - only nine in nu#ber - "ill be the lords of the
earth for a hundred years. A brahmana na#ed (autilya "ill slay these )andas.
<n their death& the 'auryas "ill en=oy the earth. (autilya hi#self "ill install
$handraguta on the throne. His son "ill be 3indusara and his son "ill be
Ashokavardhana.: /i#ilar rohecies are also reeated in the 3hagavata& Vayu
and Matsya Puranas.
In resenting this "ork I have traced out and referred to t"o old 7nglish versions
of Chanakya Niti-sastra ublished at the close of the last century.42 Ho"ever&
these aarently "ere translated by #ere scholars +not devotees, "ho see# to
have #issed #any subtleties of $hanakya!s vast "it and "isdo#. Another
unedited and unublished #anuscrit Chanakya Niti-sastra "ith both 7nglish
translation and >atinised transliteration roduced by the 2rndavana I/($<)
$entre "as also referred to. It "as ho"ever the learned 2aisnava pandit and
/anskrit scholar /ri 2. 3adarayana 'urthy& of the /outh Indian 'adhva /chool&
"ho heled #e see the deth and i#ort of these verses fro# the original
5evanagari. A very fe" slokas "hich "ere erhas irrelevant or other"ise not
useful for our 2aisnava readers have been o#itted.
I have been told that our blessed siritual #aster His 5ivine Grace A.$.
3haktivedanta /"a#i %rabhuada had exressed a desire that Sri Chanakya
Niti-sastra be roerly translated into 7nglish. It is hoed that our resent
rendering "ill be at least useful if not instructive to the reader. >et us exa#ine
no" in a fe" "ords on the science of niti& or co##on sense& fro# the en of /rila
3haktivinoda& the great ?@th century devotee-ioneer of the "orld"ide
roagation of >ord $aitanya!s divine #essage.
-aking the t"o "ords :co##on sense: right u to their highest level& he has
"ritten9
:'an!s glory is in co##on sense&
5ictating us the grace&
-hat #an is #ade to live and love
-he beauteous Heaven!s e#brace:43
In other "ords& the real goal of niti& indeed the goal of life& is to realise one!s
eternal osition of (rishna consciousness. -he Bhagavad-gita confir#s /rila
3haktivinode!s vie" in the final line of its last sloka: dhruva nitir matir mama A
translation of that full verse runs9 :+/an=aya said, 0herever there is (rishna the
#aster of all #ystics& and "herever there is Ar=una the sure#e archer& there "ill
also be oulence& victory& extraordinary o"er and #orality +niti,. -hat is 'y
oinion.:
I "ould esecially like to thank /ri 6a=u 0habi +6uk#ini (rishna dasa, of
3o#bay for his generous financial contribution. I a# also grateful to /ri#ati 6ani
>ila 6a# (u#ar 3hargava of >uckno"& a ro#inent I/($<) >ife 'e#ber& and
her t"in sons >ava and (ush of 6a=a 6a# (u#ar %ress& for seedily bringing out
this volu#e.
'iles 5avis +%atita %avana dasa,
'akara /ankranti 5ay
%ausa /hukla )ava#i
?Ath Banuary ?@C?
>uckno"& India
--44444--
4 3rihasati /a#hita of Garuda %urana& /hukra-)iti& )iti-/hataka
and %ancatantra resectively.
42 /ri (. 6aghunatha=i!s version of :2riddha-$hanakya - -he
'axi#s of $hanakya: +;a#ily %rinting %ress& 3o#bay& ?C@0, has
roven to be an esecially useful reference in bringing out this
resent edition.
43 <bviously /rila 3haktivinoda -hakura used the "ord :heaven in
the 7nglish sense #eaning :eternal siritual kingdo#.:
--44444--

CHAPTER ONE
?. Hu#bly bo"ing do"n before the al#ighty >ord /ri 2ishnu& the
>ord of the three "orlds& I recite #axi#s of the science of olitical
ethics +niti, selected fro# the various satras.
2. -hat #an "ho by the study of these #axi#s fro# the satras
acquires a kno"ledge of the #ost celebrated rinciles of duty& and
understands "hat ought and "hat ought not to be follo"ed& and
"hat is good and "hat is bad& is #ost excellent.
3. -herefore "ith an eye to the ublic good& I shall seak that
"hich& "hen understood& "ill lead to an understanding of things in
their roer ersective.
A. 7ven a pandit co#es to grief by giving instruction to a foolish
discile& by #aintaining a "icked "ife& and by excessive fa#iliarity
"ith the #iserable.
D. A "icked "ife& a false friend& a saucy servant and living in a
house "ith a serent in it are nothing but death.
E. <ne should save his #oney against hard ti#es& save his "ife at
the sacrifice of his riches& but invariably one should save his soul
even at the sacrifice of his "ife and riches.
8. /ave your "ealth against future cala#ity. 5o not say& :0hat
"hat fear has a rich #an of cala#ityF: 0hen riches begin to
forsake one even the accu#ulated stock d"indles a"ay.
C. 5o not inhabit a country "here you are not resected& cannot
earn your livelihood& have no friends& or cannot acquire kno"ledge.
@. 5o not stay for a single day "here there are not these five
ersons9 a "ealthy #an& a brahmana "ell versed in 2edic lore& a
king& a river and a hysician.
?0. 0ise #en should never go into a country "here there are no
#eans of earning one!s livelihood& "here the eole have no dread
of anybody& have no sense of sha#e& no intelligence& or a
charitable disosition.
??. -est a servant "hile in the discharge of his duty& a relative in
difficulty& a friend in adversity& and a "ife in #isfortune.
?2. He is a true friend "ho does not forsake us in ti#e of need&
#isfortune& fa#ine& or "ar& in a king!s court& or at the cre#atoriu#
+smasana,.
?3. He "ho gives u "hat is i#erishable for that "hich erishable&
loses that "hich is i#erishableG and doubtlessly loses that "hich is
erishable also.
?A. A "ise #an should #arry a virgin of a resectable fa#ily even if
she is defor#ed. He should not #arry one of a lo"-class fa#ily&
through beauty. 'arriage in a fa#ily of equal status is referable.
?D. 5o not ut your trust in rivers& #en "ho carry "eaons& beasts
"ith cla"s or horns& "o#en& and #e#bers of a royal fa#ily.
?E. 7ven fro# oison extract nectar& "ash and take back gold if it
has fallen in filth& receive the highest kno"ledge +(rsna
consciousness, fro# a lo" born ersonG so also a girl ossessing
virtuous qualities +stri-ratna, even if she be born in a disreutable
fa#ily.
?8. 0o#en have hunger t"o-fold& shyness four-fold& daring six-fold&
and lust eight-fold as co#ared to #en.

CHAPTER TWO
?. 1ntruthfulness& rashness& guile& stuidity& avarice& uncleanliness
and cruelty are a "o#en!s seven natural fla"s.
2. -o have ability for eating "hen dishes are ready at hand& to be
robust and virile in the co#any of one!s religiously "edded "ife&
and to have a #ind for #aking charity "hen one is roserous are
the fruits of no ordinary austerities.
3. He "hose son is obedient to hi#& "hose "ife!s conduct is in
accordance "ith his "ishes& and "ho is content "ith his riches& has
his heaven here on earth.
A. -hey alone are sons "ho are devoted to their father. He is a
father "ho suorts his sons. He is a friend in "ho# "e can
confide& and she only is a "ife in "hose co#any the husband
feels contented and eaceful.
D. Avoid hi# "ho talks s"eetly before you but tries to ruin you
behind your back& for he is like a itcher of oison "ith #ilk on to.
E. 5o not ut your trust in a bad co#anion nor even trust an
ordinary friend& for if he should get angry "ith you& he #ay bring all
your secrets to light.
8. 5o not reveal "hat you have thought uon doing& but by "ise
council kee it secret being deter#ined to carry it into execution.
C. ;oolishness is indeed ainful& and verily so is youth& but #ore
ainful by far than either is being obliged in another erson!s house.
@. -here does not exist a ruby in every #ountain& nor a earl in the
head of every elehantG neither are the sadhus to be found
every"here& nor sandal trees in every forest.
?0. 0ise #en should al"ays bring u their sons in various #oral
"ays& for children "ho have kno"ledge of niti-sastra and are "ell-
behaved beco#e a glory to their fa#ily.
??. -hose arents "ho do not educate their sons are their ene#iesG
for as is a crane a#ong s"ans& so are ignorant so are ignorant
sons in a ublic asse#bly.
?2. 'any a bad habit is develoed through overindulgence& and
#any a good one by chastise#ent& therefore beat your son as "ell
as your uilG never indulge the#. +:/are the rod and soil the
child.:,
?3. >et not a single day ass "ithout your learning a verse& half a
verse& or a fourth of it& or even one letter of itG nor "ithout attending
to charity& study and other ious activity.
?A. /earation fro# the "ife& disgrace fro# one!s o"n eole& an
ene#y saved in battle& service to a "icked king& overty& and a
#is#anaged asse#bly9 these six kinds of evils& if afflicting a
erson& burn hi# even "ithout fire.
?D. -rees on a river bank& a "o#an in another #an!s house& and
kings "ithout counsellors go "ithout doubt to s"ift destruction.
?E. A brahmana's strength is in his learning& a king!s strength is in
his ar#y& a vaishya's strength is in his "ealth and a shudra's
strength is in his attitude of service.
?8. -he rostitute has to forsake a #an "ho has no #oney& the
sub=ect a king that cannot defend hi#& the birds a tree that bears no
fruit& and the guests a house after they have finished their #eals.
?C. Brahmanas quit their atrons after receiving al#s fro# the#&
scholars leave their teachers after receiving education fro# the#&
and ani#als desert a forest that has been burnt do"n.
?@. He "ho befriends a #an "hose conduct is vicious& "hose
vision i#ure& and "ho is notoriously crooked& is raidly ruined.
20. ;riendshi bet"een equals flourishes& service under a king is
resectable& it is good to be business-#inded in ublic dealings&
and a handso#e lady is safe in her o"n ho#e.

CHAPTER THREE
?. In this "orld& "hose fa#ily is there "ithout ble#ishF 0ho is free
fro# sickness and griefF 0ho is forever hayF
2. A #an!s descent #ay be discerned by his conduct& his country
by his ronunciation of language& his friendshi by his "ar#th and
glo"& and his caacity to eat by his body.
3. Give your daughter in #arriage to a good fa#ily& engage your
son in learning& see that your ene#y co#es to grief& and engage
your friends in dharma. +(rsna consciousness,.
A. <f a rascal and a serent& the serent is the better of the t"o& for
he strikes only at the ti#e he is destined to kill& "hile the for#er at
every ste.
D. -herefore kings gather round the#selves #en of good fa#ilies&
for they never forsake the# either at the beginning& the #iddle or
the end.
E. At the ti#e of the pralaya +universal destruction, the oceans are
to exceed their li#its and seek to change& but a saintly #an never
changes.
8. 5o not kee co#any "ith a fool for as "e can see he is a t"o-
legged beast. >ike an unseen thorn he ierces the heart "ith his
shar "ords.
C. -hough #en be endo"ed "ith beauty and youth and born in
noble fa#ilies& yet "ithout education they are like the palasa flo"er
"hich is void of s"eet fragrance.
@. -he beauty of a cuckoo is in its notes& that of a "o#an in her
unalloyed devotion to her husband& that of an ugly erson in his
scholarshi& and that of an ascetic in his forgiveness.
?0. Give u a #e#ber to save a fa#ily& a fa#ily to save a village& a
village to save a country& and the country to save yourself.
??. -here is no overty for the industrious. /in does not attach itself
to the erson racticing !apa +chanting of the holy na#es of the
>ord,. -hose "ho are absorbed in maunam +silent conte#lation of
the >ord, have no quarrel "ith others. -hey are fearless "ho
re#ain al"ays alert.
?2. ...
?3. 0hat is too heavy for the strong and "hat lace is too distant
for those "ho ut forth effortF 0hat country is foreign to a #an of
true learningF 0ho can be ini#ical to one "ho seaks leasinglyF
?A. As a "hole forest beco#es fragrant by the existence of a single
tree "ith s"eet-s#elling blosso#s in it& so a fa#ily beco#es
fa#ous by the birth of a virtuous son.
?D. As a single "ithered tree& if set afla#e& causes a "hole forest to
burn& so does a rascal son destroy a "hole fa#ily.
?E. As night looks delightful "hen the #oon shines& so is a fa#ily
gladdened by even one learned and virtuous son.
?8. 0hat is the use of having #any sons if they cause grief and
vexationF It is better to have only one son fro# "ho# the "hole
fa#ily can derive suort and eacefulness.
?C. ;ondle a son until he is five years of age& and use the stick for
another ten years& but "hen he has attained his sixteenth year treat
hi# as a friend.
?@. He "ho runs a"ay fro# a fearful cala#ity& a foreign invasion& a
terrible fa#ine& and the co#anionshi of "icked #en is safe.
20 He "ho has not acquired one of the follo"ing9 religious #erit
+dharma,& "ealth +artha,& satisfaction of desires +kama,& or
liberation +moksa, is reeatedly born to die.
2?. >aksh#i& the Goddess of "ealth& co#es of Her o"n accord
"here fools are not resected& grain is "ell stored u& and the
husband and "ife do not quarrel.

CHAPTER FOUR
?. -hese five9 the life-san& the tye of "ork& "ealth& learning and
the ti#e of one!s death are deter#ined "hile one is in the "o#b.
2. <ffsring& friends and relatives flee fro# a devotee of the >ord9
yet those "ho follo" hi# bring #erit to their fa#ilies through their
devotion.
3. ;ish& tortoises& and birds bring u their young by #eans of sight&
attention and touchG so do saintly #en afford rotection to their
associates by the sa#e #eans.
A. As long as your body is healthy and under control and death is
distant& try to save your soulG "hen death is i##anent "hat can
you doF
D. >earning is like a co" of desire. It& like her& yields in all seasons.
>ike a #other& it feeds you on your =ourney. -herefore learning is a
hidden treasure.
E. A single son endo"ed "ith good qualities is far better than a
hundred devoid of the#. ;or the #oon& though one& disels the
darkness& "hich the stars& though nu#erous& can not.
8. A still-born son os suerior to a foolish son endo"ed "ith a long
life. -he first causes grief for but a #o#ent "hile the latter like a
bla.ing fire consu#es his arents in grief for life.
C. 6esiding in a s#all village devoid of roer living facilities&
serving a erson born of a lo" fa#ily& un"holeso#e food& a
fro"ning "ife& a foolish son& and a "ido"ed daughter burn the body
"ithout fire.
@. 0hat good is a co" that neither gives #ilk nor conceivesF
/i#ilarly& "hat is the value of the birth of a son if he beco#es
neither learned nor a ure devotee of the >ordF
?0. 0hen one is consu#ed by the sorro"s of life& three things give
hi# relief9 offsring& a "ife& and the co#any of the >ord!s
devotees.
??. (ings seak for once& #en of learning once& and the daughter
is given in #arriage once. All these things haen once and only
once.
?2. 6eligious austerities should be racticed alone& study by t"o&
and singing by three. A =ourney should be undertaken by four&
agriculture by five& and "ar by #any together.
?3. /he is a true "ife "ho is clean +su"i,& exert& chaste& leasing
to the husband& and truthful.
?A. -he house of a childless erson is a void& all directions are void
to one "ho has no relatives& the heart of a fool is also void& but to a
overty stricken #an all is void.
?D. /critural lessons not ut into ractice are oisonG a #eal is
oison to hi# "ho suffers fro# indigestionG a social gathering is
oison to a overty stricken ersonG and a young "ife is oison to
an aged #an.
?E. -hat #an "ho is "ithout religion and #ercy should be re=ected.
A guru "ithout siritual kno"ledge should be re=ected. -he "ife
"ith an offensive face should be given u& and so should relatives
"ho are "ithout affection.
?8. $onstant travel brings old age uon a #anG a horse beco#es
old by being constantly tied uG lack of sexual contact "ith her
husband brings old age uon a "o#anG and gar#ents beco#e old
through being left in the sun.
?C. $onsider again and again the follo"ing9 the right ti#e& the right
friends& the right lace& the right #eans of inco#e& the right "ays of
sending& and fro# "ho# you derive your o"er.
?@. ;or the t"ice-born the fire +Agni, is a reresentative of God.
-he /ure#e >ord resides in the heart of His devotees. -hose of
average intelligence +alpa-buddhi or kanista-adhikari, see God only
in His sri-murti& but those of broad vision see the /ure#e >ord
every"here.

CHAPTER FIVE
?. Agni is the "orshiable erson for the t"ice-bornG the brahmana
for the other castesG the husband for the "ifeG and the guest "ho
co#es for food at the #idday #eal for all.
2. As gold is tested in four "ays by rubbing& cutting& heating and
beating -- so a #an should be tested by these four things9 his
renunciation& his conduct& his qualities and his actions.
3. A thing #ay be dreaded as long as it has not overtaken you& but
once it has co#e uon you& try to get rid of it "ithout hesitation.
A. -hough ersons be born fro# the sa#e "o#b and under the
sa#e stars& they do not beco#e alike in disosition as the
thousand fruits of the badari tree.
D. He "hose hands are clean does not like to hold an officeG he "ho
desires nothing cares not for bodily decorationsG he "ho is only
artially educated cannot seak agreeablyG and he "ho seaks out
lainly cannot be a deceiver.
E. -he learned are envied by the foolishG rich #en by the oorG
chaste "o#en by adulteressesG and beautiful ladies by ugly ones.
8. Indolent alication ruins studyG #oney is lost "hen entrusted to
othersG a far#er "ho so"s his seed sarsely is ruinedG and an ar#y
is lost for "ant of a co##ander.
C. >earning is retained through utting into racticeG fa#ily restige
is #aintained through good behaviourG a resectable erson is
recognised by his excellent qualitiesG and anger is seen in the eyes.
@. 6eligion is reserved by "ealthG kno"ledge by diligent racticeG a
king by conciliatory "ordsG and a ho#e by a dutiful house"ife.
?0. -hose "ho blashe#e 2edic "isdo#& "ho ridicule the life style
reco##ended in the satras& and "ho deride #en of eaceful
te#era#ent& co#e to grief unnecessarily.
??. $harity uts and end to overtyG righteous conduct to #iseryG
discretion to ignoranceG and scrutiny to fear.
?2. -here is no disease +so destructive, as lustG no ene#y like
infatuationG no fire like "rathG and no hainess like siritual
kno"ledge.
?3. A #an is born alone and dies aloneG and he exeriences the
good and bad consequences of his karma aloneG and he goes
alone to hell or the /ure#e abode.
?A. Heaven is but a stra" to hi# "ho kno"s siritual life +(rsna
consciousness,G so is life to a valiant #anG a "o#an to hi# "ho
has subdued his sensesG and the universe to hi# "ho is "ithout
attach#ent for the "orld.
?D. >earning is a friend on the =ourneyG a "ife in the houseG
#edicine in sicknessG and religious #erit is the only friend after
death.
?E. 6ain "hich falls uon the sea is uselessG so is food for one "ho
is satiatedG in vain is a gift for one "ho is "ealthyG and a burning
la# during the dayti#e is useless.
?8. -here is no "ater like rain"aterG no strength like one!s o"nG no
light like that of the eyesG and no "ealth #ore dear than food grain.
?C. -he oor "ish for "ealthG ani#als for the faculty of seechG #en
"ish for heavenG and godly ersons for liberation.
?@. -he earth is suorted by the o"er of truthG it is the o"er of
truth that #akes the sun shine and the "inds blo"G indeed all things
rest uon truth.
20. -he Goddess of "ealth is unsteady +"han"hala,& and so is the
life breath. -he duration of life is uncertain& and the lace of
habitation is uncertainG but in all this inconsistent "orld religious
#erit alone is i##ovable.
2?. A#ong #en the barber is cunningG a#ong birds the cro"G
a#ong beasts the =ackalG and a#ong "o#en& the malin +flo"er girl,.
22. -hese five are your fathersG he "ho gave you birth& girdled you
"ith sacred thread& teaches you& rovides you "ith food& and
rotects you fro# fearful situations.
23. -hese five should be considered as #othersG the king!s "ife&
the recetor!s "ife& the friend!s "ife& your "ife!s #other& and your
o"n #other.

CHAPTER SIX
?. 3y #eans of hearing one understands dharma& #alignity
vanishes& kno"ledge is acquired& and liberation fro# #aterial
bondage is gained.
2. A#ong birds the cro" is vileG a#ong beasts the dogG the ascetic
"hose sins is abo#inable& but he "ho blashe#es others is the
"orst "handala.
3. 3rass is olished by ashesG coer is cleaned by ta#arindG a
"o#an& by her #ensesG and a river by its flo".
A. -he king& the brahmana& and the ascetic yogi "ho go abroad are
resectedG but the "o#an "ho "anders is utterly ruined.
D. He "ho has "ealth has friends. He "ho is "ealthy has relatives.
-he rich one alone is called a #an& and the affluent alone are
resected as pandits.
E. As is the desire of %rovidence& so functions one!s intellectG one!s
activities are also controlled by %rovidenceG and by the "ill of
%rovidence one is surrounded by helers.
8. -i#e erfects all living beings as "ell as kills the#G it alone is
a"ake "hen all others are aslee. -i#e is insur#ountable.
C. -hose born blind cannot seeG si#ilarly blind are those in the gri
of lust. %roud #en have no ercetion of evilG and those bent on
acquiring riches see no sin in their actions.
@. -he sirit soul goes through his o"n course of karma and he
hi#self suffers the good and bad results thereby accrued. 3y his
o"n actions he entangles hi#self in samsara& and by his o"n
efforts he extricates hi#self.
?0. -he king is obliged to accet the sins of his sub=ectsG the
purohit +riest, suffers for those of the kingG a husband suffers for
those of his "ifeG and the guru suffers for those of his uils.
??. A father "ho is a chronic debtor& an adulterous #other& a
beautiful "ife& and an unlearned son are ene#ies + in one!s o"n
ho#e,.
?2. $onciliate a covetous #an by #eans of a gift& an obstinate #an
"ith folded hands in salutation& a fool by hu#ouring hi#& and a
learned #an by truthful "ords.
?3. It is better to be "ithout a kingdo# than to rule over a etty oneG
better to be "ithout a friend than to befriend a rascalG better to be
"ithout a discile than to have a stuid oneG and better to be
"ithout a "ife than to have a bad one.
?A. Ho" can eole be #ade hay in a etty kingdo#F 0hat
eace can "e exect fro# a rascal friendF 0hat hainess can "e
have at ho#e in the co#any of a bad "ifeF Ho" can reno"n be
gained by instructing an un"orthy discileF
?D. >earn one thing fro# a lionG one fro# a craneG four a cockG five
fro# a cro"G six fro# a dogG and three fro# an ass.
?E. -he one excellent thing that can be learned fro# a lion is that
"hatever a #an intends doing should be done by hi# "ith a "hole-
hearted and strenuous effort.
?8. -he "ise #an should restrain his senses like the crane and
acco#lish his urose "ith due kno"ledge of his lace& ti#e and
ability.
?C. -o "ake at the roer ti#eG to take a bold stand and fightG to
#ake a fair division +of roerty, a#ong relationsG and to earn one!s
o"n bread by ersonal exertion are the four excellent things to be
learned fro# a cock.
?@. 1nion in rivacy +"ith one!s "ife,G boldnessG storing a"ay useful
ite#sG "atchfulnessG and not easily trusting othersG these five things
are to be learned fro# a cro".
20. $ontent#ent "ith little or nothing to eat although one #ay have
a great aetiteG to a"aken instantly although one #ay be in a
dee slu#berG unflinching devotion to the #asterG and braveryG
these six qualities should be learned fro# the dog.
2?. Although an ass is tired& he continues to carry his burdenG he is
un#indful of cold and heatG and he is al"ays contentedG these three
things should be learned fro# the ass.
22. He "ho shall ractice these t"enty virtues shall beco#e
invincible in all his undertakings.

CHAPTER SEVEN
?. A "ise #an should not reveal his loss of "ealth& the vexation of
his #ind& the #isconduct of his o"n "ife& base "ords soken by
others& and disgrace that has befallen hi#.
2. He "ho gives u shyness in #onetary dealings& in acquiring
kno"ledge& in eating and in business& beco#es hay.
3. -he hainess and eace attained by those satisfied by the
nectar of siritual tranquillity is not attained by greedy ersons
restlessly #oving here and there.
A. <ne should feel satisfied "ith the follo"ing three thingsG his o"n
"ife& food given by %rovidence and "ealth acquired by honest
effortG but one should never feel satisfied "ith the follo"ing threeG
study& chanting the holy na#es of the >ord +!apa, and charity.
D. 5o not ass bet"een t"o brahmanas& bet"een a brahmana and
his sacrificial fire& bet"een a "ife and her husband& a #aster and
his servant& and a lough and an ox.
E. 5o not let your foot touch fire& the siritual #aster or a
brahmanaG it #ust never touch a co"& a virgin& an old erson or a
child.
8. (ee one thousand cubits a"ay fro# an elehant& a hundred
fro# a horse& ten fro# a horned beast& but kee a"ay fro# the
"icked by leaving the country.
C. An elehant is controlled by a goad +ankusha,& a horse by a sla
of the hand& a horned ani#al "ith the sho" of a stick& and a rascal
"ith a s"ord.
@. Brahmanas find satisfaction in a good #eal& eacocks in the eal
of thunder& a sadhu in seeing the roserity of others& and the
"icked in the #isery of others.
?0. $onciliate a strong #an by sub#ission& a "icked #an by
oosition& and the one "hose o"er is equal to yours by
oliteness or force.
??. -he o"er of a king lies in his #ighty ar#sG that of a brahmana
in his siritual kno"ledgeG and that of a "o#an in her beauty youth
and s"eet "ords.
?2. 5o not be very uright in your dealings for you "ould see by
going to the forest that straight trees are cut do"n "hile crooked
ones are left standing.
?3. /"ans live "herever there is "ater& and leave the lace "here
"ater dries uG let not a #an act so -- and co#e and goas he
leases.
?A. Accu#ulated "ealth is saved by sending =ust as inco#ing
fresh "ater is saved by letting out stagnant "ater.
?D. He "ho has "ealth has friends and relationsG he alone survives
and is resected as a #an.
?E. -he follo"ing four characteristics of the deni.ens of heaven
#ay be seen in the residents of this earth lanetG charity& s"eet
"ords& "orshi of the /ure#e %ersonality of Godhead& and
satisfying the needs of brahmanas
?8. -he follo"ing qualities of the deni.ens of hell #ay characterise
#en on earthG extre#e "rath& harsh seech& en#ity "ith one!s
relations& the co#any "ith the base& and service to #en of lo"
extraction.
?C. 3y going to the den of a lion earls fro# the head of an
elehant #ay be obtainedG but by visiting the hole of a =ackal
nothing but the tail of a calf or a bit of the hide of an ass #ay found.
?@. -he life of an uneducated #an is as useless as the tail of a dog
"hich neither covers its rear end& nor rotects it fro# the bites of
insects.
20. %urity of seech& of the #ind& of the senses& and the of a
co#assionate heart are needed by one "ho desires to rise to the
divine latfor#.
2?. As you seek fragrance in a flo"er& oil in the sesa#u# seed& fire
in "ood& ghee in #ilk& and =aggery +guda, in sugarcaneG so seek the
sirit that is in the body by #eans of discri#ination.
CHAPTER EIGHT

?. >o" class #en desire "ealthG #iddle class #en both "ealth and
resectG but the noble& honour onlyG hence honour is the noble
#an!s true "ealth.
2. -he la# eats u the darkness and therefore it roduces la#
blackG in the sa#e "ay according to the nature of our diet +sattva#
ra!as# or tamas, "e roduce offsring in si#ilar quality.
3. < "ise #anH Give your "ealth only to the "orthy and never to
others. -he "ater of the sea received by the clouds is al"ays
s"eet. -he rain "ater enlivens all living beings of the earth both
#ovable +insects& ani#als& hu#ans& etc., and i##ovable +lants&
trees& etc.,& and then returns to the ocean it value #ultilied a
#illion fold.
A. -he "ise "ho discern the essence of things have declared that
the yavana +#eat eater, is equal in baseness to a thousand
"andalas the lo"est class,& and hence a yavana is the basest of
#enG indeed there is no one #ore base.
D. After having rubbed oil on the body& after encountering the
s#oke fro# a funeral yre& after sexual intercourse& and after being
shaved& one re#ains a "handala until he bathes.
E. 0ater is the #edicine for indigestionG it is invigorating "hen the
food that is eaten is "ell digestedG it is like nectar "hen drunk in the
#iddle of a dinnerG and it is like oison "hen taken at the end of a
#eal.
8. (no"ledge is lost "ithout utting it into racticeG a #an is lost
due to ignoranceG an ar#y is lost "ithout a co##anderG and a
"o#an is lost "ithout a husband.
C. A #an "ho encounters the follo"ing three is unfortunateG the
death of his "ife in his old age& the entrusting of #oney into the
hands of relatives& and deending uon others for food.
@. $hanting of the V$das "ithout #aking ritualistic sacrifices to the
/ure#e >ord through the #ediu# of Agni& and sacrifices not
follo"ed by bountiful gifts are futile. %erfection can be achieved
only through devotion +to the /ure#e >ord, for devotion is the
basis of all success.
?0. -here is no austerity equal to a balanced #ind& and there is no
hainess equal to content#entG there is no disease like
covetousness& and no virtue like #ercy.
??. Anger is a ersonification of *a#a +the de#igod of death,G thirst
is like the hellish river 2aitaraniG kno"ledge is like a kamadh$nu
+the co" of lenty,G and content#ent is like )andanavana +the
garden of Indra,.
?2. 'oral excellence is an orna#ent for ersonal beautyG righteous
conduct& for high birthG success for learningG and roer sending
for "ealth.
?3. 3eauty is soiled by an i##oral natureG noble birth by bad
conductG learning& "ithout being erfectedG and "ealth by not being
roerly utilised.
?A. 0ater seeing into the earth is ureG and a devoted "ife is
ureG the king "ho is the benefactor of his eole is ureG and ure
is the brahmana "ho is contented.
?D. 5iscontented brahmanas& contented kings& shy rostitutes& and
i##odest house"ives are ruined.
?E. <f "hat avail is a high birth if a erson is destitute of
scholarshiF A #an "ho is of lo" extraction is honoured even y the
de#igods if he is learned.
?8. A learned #an is honoured by the eole. A learned #an
co##ands resect every"here for his learning. Indeed& learning is
honoured every"here.
?C. those "ho are endo"ed "ith beauty and youth and "ho are
born of noble fa#ilies are "orthless if they have no learning. -hey
are =ust like the kimshuka blosso#s + flo"ers of the palasa tree,
"hich& though beautiful& have no fragrance.
?@. -he earth is encu#bered "ith the "eight of the flesh-eaters&
"ine-bibblers& dolts and blockheads& "ho are beasts in the for# of
#en.
20. -here is no ene#y like a ya!na +sacrifice, "hich consu#es the
kingdo# "hen not attended by feeding on a large scaleG consu#es
the riest "hen the chanting is not done roerlyG and consu#es
the ya!aman +the resonsible erson, "hen the gifts are not #ade.

CHAPTER NINE

?. 'y dear child& if you desire to be free fro# the cycle of birth and
death& then abandon the ob=ects of sense gratification as oison.
5rink instead the nectar of forbearance& uright conduct& #ercy&
cleanliness and truth.
2. -hose base #en "ho seak of the secret faults of others destroy
the#selves like serents "ho stray onto anthills.
3. %erhas nobody has advised >ord 3rah#a& the creator& to i#art
erfu#e to goldG fruit to the sugarcaneG flo"ers to the sandal"ood
treeG "ealth to the learnedG and long life to the king.
A. )ectar +amrita, is the best a#ong #edicinesG eating good food is
the best of all tyes of #aterial hainessG the eye is the chief
a#ong all organsG and the head occuies the chief osition a#ong
all arts of the body.
D. )o #essenger can travel about in the sky and no tidings co#e
fro# there. -he voice of its inhabitants as never heard& nor can any
contact be established "ith the#. -herefore the brahmana "ho
redicts the eclise of the sun and #oon "hich occur in the sky
#ust be considered as a vid%an +#an of great learning,.
E. -he student& the servant& the traveller& the hungry erson& the
frightened #an& the treasury guard& and the ste"ard9 these seven
ought to be a"akened if they fall aslee.
8. -he serent& the king& the tiger& the stinging "as& the s#all
child& the dog o"ned by other eole& and the fool9 these seven
ought not to be a"akened fro# slee.
C. <f those "ho have studied the V$das for #aterial re"ards& and
those "ho accet foodstuffs offered by shudras& "hat otency have
theyF -hey are =ust like serents "ithout fangs.
@. He "ho neither rouses fear by his anger& nor confers a favour
"hen he is leased can neither control nor rotect. 0hat can he
doF
?0. -he serent #ay& "ithout being oisonous& raise high its hood&
but the sho" of terror is enough to frighten eole -- "hether he be
veno#ous or not.
??. 0ise #en send their #ornings in discussing ga#bling& the
afternoon discussing the activities of "o#en& and the night hearing
about the activities of theft. +-he first ite# above refers to the
ga#bling of (ing *uddhisthira& the great devotee of (rsna. -he
second ite# refers to the glorious deeds of #other /ita& the consort
of >ord 6a#achandra. -he third ite# hints at the adorable
childhood asti#es of /ri (rsna "ho stole butter fro# the elderly
co"herd ladies of Gokula. Hence $hanakya %andita advises "ise
ersons to send the #orning absorbed in Mahabharata& the
afternoon studying &amayana& and the evening devotedly hearing
the Srimad-Bhagvatam.,
?2. 3y rearing a garland for a 5eity "ith one!s o"n handG by
grinding sandal aste for the >ord "ith one!s o"n handG and by
"riting sacred texts "ith one!s o"n hand -- one beco#es blessed
"ith oulence equal to that of Indra.
?3. %overty is set off by fortitudeG shabby gar#ents by keeing
the# cleanG bad food by "ar#ing itG and ugliness by good
behaviour.
CHAPTER TEN

?. <ne destitute of "ealth is not destitute& he is indeed rich +if he is
learned,G but the #an devoid of learning is destitute in every "ay.
2. 0e should carefully scrutinise that lace uon "hich "e ste
+having it ascertained to be free fro# filth and living creatures like
insects& etc.,G "e should drink "ater "hich has been filtered
+through a clean cloth,G "e should seak only those "ords "hich
have the sanction of the satrasG and do that act "hich "e have
carefully considered.
3. He "ho desires sense gratification #ust give u all thoughts of
acquiring kno"ledgeG and he "ho seeks kno"ledge #ust not hoe
for sense gratification. Ho" can he "ho seeks sense gratification
acquire kno"ledge& and he "ho ossesses kno"ledge en=oy
#undane sense leasureF
A. 0hat is it that escaes the observation of oetsF 0hat is that act
"o#en are incaable of doingF 0hat "ill drunken eole not
rateF 0hat "ill not a cro" eatF
D. ;ate #akes a beggar a king and a king a beggar. He #akes a
rich #an oor and a oor #an rich.
E. -he beggar is a #iser!s ene#yG the "ise counsellor is the fool!s
ene#yG her husband is an adulterous "ife!s ene#yG and the #oon
is the ene#y of the thief.
8. -hose "ho are destitute of learning& enance& kno"ledge& good
disosition& virtue and benevolence are brutes "andering the earth
in the for# of #en. -hey are burdenso#e to the earth.
C. -hose that are e#ty-#inded cannot be benefited by instruction.
3a#boo does not acquire the quality of sandal"ood by being
associated "ith the 'alaya 'ountain.
@. 0hat good can the scritures do to a #an "ho has no sense of
his o"nF <f "hat use is as #irror to a blind #anF
?0. )othing can refor# a bad #an& =ust as the osterious cannot
beco#e a suerior art of the body though "ashed one hundred
ti#es.
??. 3y offending a kins#an& life is lostG by offending others& "ealth
is lostG by offending the king& everything is lostG and by offending a
brahmana one!s "hole fa#ily is ruined.
?2. It is better to live under a tree in a =ungle inhabited by tigers and
elehants& to #aintain oneself in such a lace "ith rie fruits and
sring "ater& to lie do"n on grass and to "ear the ragged barks of
trees than to live a#ongst one!s relations "hen reduced to overty.
?3. -he brahmana is like treeG his rayers are the roots& his
chanting of the V$das are the branches& and his religious act are
the leaves. $onsequently effort should be #ade to reserve his
roots for if the roots are destroyed there can be no branches or
leaves.
?A. 'y #other is (a#ala devi +>aksh#i,& #y father is >ord
Banardana +2ishnu,& #y kins#en are the 2ishnu-bhaktas
+2aisnavas, and& #y ho#eland is all the three "orlds.
?D. +-hrough the night, a great #any kinds of birds erch on a tree
but in the #orning they fly in all the ten directions. 0hy should "e
la#ent for thatF +/i#ilarly& "e should not grieve "hen "e #ust
inevitably art co#any fro# our dear ones,.
?E. He "ho ossesses intelligence is strongG ho" can the #an that
is unintelligent be o"erfulF -he elehant of the forest having lost
his senses by intoxication "as tricked into a lake by a s#all rabbit.
+this verse refers to a fa#ous story fro# the niti-sastra called
pan"atantra co#iled by the andit 2ishnushar#a 2D00 years
ago,.
?8. 0hy should I be concerned for #y #aintenance "hile absorbed
in raising the glories of >ord 2ish"a#bhara +2ishnu,& the
suorter of all. 0ithout the grace of >ord Hari& ho" could #ilk flo"
fro# a #other!s breast for a child!s nourish#entF 6eeatedly
thinking only in this "ay& < >ord of the *adus& < husband of
>aksh#i& all #y ti#e is sent in serving *our lotus feet.

CHAPTER ELEVEN


?. Generosity& leasing address& courage and roriety of conduct
are not acquired& but are inbred qualities.
2. He "ho forsakes his o"n co##unity and =oins another erishes
as the king "ho e#braces an unrighteous ath.
3. -he elehant has a huge body but is controlled by the ankusha
+goad,9 yet& is the goad as large as the elehantF A lighted candle
banishes darkness9 is the candle as vast as the darkness. A
#ountain is broken even by a thunderbolt9 is the thunderbolt
therefore as big as the #ountainF )o& he "hose o"er revails is
really #ightyG "hat is there in bulkF
A. He "ho is engrossed in fa#ily life "ill never acquire kno"ledgeG
there can be no #ercy in the eater of fleshG the greedy #an "ill not
be truthfulG and urity "ill not be found in a "o#an a hunter.
D. -he "icked #an "ill not attain sanctity even if he is instructed in
different "ays& and the nim tree "ill not beco#e s"eet even if it is
srinkled fro# the to to the roots "ith #ilk and gh$$.
E. 'ental dirt cannot be "ashed a"ay even by one-hundred baths
in the sacred "aters& =ust as a "ine ot cannot be urified even by
evaorating all the "ine by fire.
8. It is not strange if a #an reviles a thing of "hich he has no
kno"ledge& =ust as a "ild hunter!s "ife thro"s a"ay the earl that is
found in the head of an elehant& and icks u a gun!+a tye of
seed "hich oor tribals "ear as orna#ents,.
C. He "ho for one year eats his #eals silently +in"ardly #editating
uon the >ord!s prasadam,G attains to the heavenly lanets for a
thousand crore of years. + )ote9 one crore equals ten #illion,
@. -he student +brahma"ari, should co#letely renounce the
follo"ing eight things -- his lust& anger& greed& desire for s"eets&
sense of decorating the body& excessive curiosity& excessive slee&
and excessive endeavour for bodily #aintenance.
?0. He alone is a true brahmana +dvi!a or :t"ice-born:, "ho is
satisfied "ith one #eal a day& "ho has the six samskaras +or acts
of urification such as garbhadhana& etc., erfor#ed for hi#& and
"ho cohabits "ith his "ife only once in a #onth on an ausicious
day after her #enses.
??. -he brahmana "ho is engrossed in "orldly affairs& brings u
co"s and is engaged in trade is really called a vaishya.
?2. -he brahmana "ho deals in lac-die& articles& oil& indigo& silken
cloth& honey& clarified butter& liquor& and flesh is called a shudra.
?3. -he brahmana "ho th"arts the doings of others& "ho is
hyocritical& selfish& and a deceitful hater& and "hile seaking #ildly
cherishes cruelty in his heart& is called a cat.
?A. -he brahmana "ho destroys a ond& a "ell& a tank& a garden
and a te#le is called a ml$""ha.
?D. -he brahmana "ho steals the roerty of the 5eities and the
siritual recetor& "ho cohabits "ith another!s "ife& and "ho
#aintains hi#self by eating anything and everything s called a
"handala.
?E. -he #eritorious should give a"ay in charity all that they have in
excess of their needs. 3y charity only (arna& 3ali and (ing
2ikra#aditya survive even today. Bust see the light of the
honeybees beating their legs in desair uon the earth. -hey are
saying to the#selves& :AlasH 0e neither en=oyed our stored-u
honey nor gave it in charity& and no" so#eone has taken it fro# us
in an instant.:

CHAPTER TWELVE

?. He is a blessed grhasta +householder, in "hose house there is a
blissful at#oshere& "hose sons are talented& "hose "ife seaks
s"eetly& "hose "ealth is enough to satisfy his desires& "ho finds
leasure in the co#any of his "ife& "hose servants are obedient&
in "hose house hositality is sho"n& the ausicious /ure#e >ord
is "orshied daily& delicious food and drink is artaken& and "ho
finds =oy in the co#any of devotees.
2. <ne "ho devotedly gives a little to a brahmana "ho is in distress
is reco#ensed abundantly. Hence& < %rince& "hat is given to a
good brahmana is got back not in an equal quantity& but in an
infinitely higher degree.
3. -hose #en "ho are hay in this "orld& "ho are generous
to"ards their relatives& kind to strangers& indifferent to the "icked&
loving to the good& shre"d in their dealings "ith the base& frank "ith
the learned& courageous "ith ene#ies& hu#ble "ith elders and
stern "ith the "ife.
A. < =ackal& leave aside the body of that #an at once& "hose hands
have never given in charity& "hose ears have not heard the voice of
learning& "hose eyes have not beheld a ure devotee of the >ord&
"hose feet have never traversed to holy laces& "hose belly is
filled "ith things obtained by crooked ractices& and "hose head is
held high in vanity. 5o not eat it& < =ackal& other"ise you "ill
beco#e olluted.
D. :/ha#e uon those "ho have no devotion to the lotus feet of /ri
(rsna& the son of #other *asodaG "ho have no attach#ent for the
describing the glories of /ri#ati 6adharaniG "hose ears are not
eager to listen to the stories of the >ord!s lila.: /uch is the
excla#ation of the mrdanga sound of dhik-tam dhik-tam dhigatam
at kirtana.
E. 0hat fault of sring that the ba#boo shoot has no leavesF 0hat
fault of the sun if the o"l cannot see during the dayti#eF Is it the
fault of the clouds if no raindros fall into the #outh of the "hatak
birdF 0ho can erase "hat >ord 3rah#a has inscribed uon our
foreheads at the ti#e of birthF
8. A "icked #an #ay develo saintly qualities in the co#any of a
devotee& but a devotee does not beco#e i#ious in the co#any
of a "icked erson. -he earth is scented by a flo"er that falls uon
it& but the flo"er does not contact the odour of the earth.
C. <ne indeed beco#es blessed by having darshan of a devoteeG
for the devotee has the ability to urify i##ediately& "hereas the
sacred tirtha gives urity only after rolonged contact.
@. A stranger asked a brahmana# :-ell #e& "ho is great in this
cityF: -he brahmana relied& :-he cluster of al#yra trees is great.:
-hen the traveller asked& :0ho is the #ost charitable ersonF: -he
brahmana ans"ered& :-he "asher#an "ho takes the clothes in the
#orning and gives the# back in the evening is the #ost charitable.:
He then asked& :0ho is the ablest #anF: -he brahmana ans"ered&
:7veryone is exert in robbing others of their "ives and "ealth.:
-he #an hen asked the brahmana& :Ho" do you #anage to live in
such a cityF: -he brahmana relied& :As a "or# survives "hile
even in a filthy lace so do I survive hereH:
?0. -he house in "hich the lotus feet of brahmanas are not
"ashed& in "hich V$di" #antras are not loudly recited& and in "hich
the holy rites of svaha +sacrificial offerings to the /ure#e >ord,
and s%adha +offerings to the ancestors, are not erfor#ed& is like a
cre#atoriu#.
??. +It is said that a sadhu& "hen asked about his fa#ily& relied
thusly,9 truth is #y #other& and #y father is siritual kno"ledgeG
righteous conduct is #y brother& and #ercy is #y friend& inner
eace is #y "ife& and forgiveness is #y son9 these six are #y
kins#en.
?2. <ur bodies are erishable& "ealth is not at all er#anent and
death is al"ays nearby. -herefore "e #ust i##ediately engage in
acts of #erit.
?3. Ar=una says to (rsna. :Brahmanas find =oy in going to feasts&
co"s find =oy in eating their tender grass& "ives find =oy in the
co#any of their husbands& and kno"& < (rsna& that in the sa#e
"ay I re=oice in battle.
?A. He "ho regards another!s "ife as his #other& the "ealth that
does not belong to hi# as a lu# of #ud& and the leasure and
ain of all other living beings as his o"n -- truly sees things in the
right ersective& and he is a true pandit.
?D. < 6aghava& the love of virtue& leasing seech& and an ardent
desire for erfor#ing acts of charity& guileless dealings "ith friends&
hu#ility in the guru!s resence & dee tranquillity of #ind& ure
conduct& discern#ent of virtues& realised kno"ledge of the sastras&
beauty of for# and devotion to God are all found in you.: +-he great
sage 2asistha 'uni& the siritual recetor of the dynasty of the
sun& said this to >ord 6a#achandra at the ti#e of His roosed
coronation,.
?E. -he desire tree is "oodG the golden 'ount 'eru is #otionlessG
the "ish-fulfilling ge# "intamani is =ust a stoneG the sun is
scorchingG the #oon is rone to "aneG the boundless ocean is
salineG the de#igod of lust lost his body +due to /hiva!s "rath,G 3ali
'ahara=a& the son of 5iti& "as born into a clan of de#onsG and
(a#adhenu +the co" of heaven, is a #ere beast. < >ord of the
6aghu dynastyH I cannot co#are you to any one of these +taking
their #erits into account,.
?8. 6ealised learning +vidya, is our friend "hile travelling & the "ife
is a friend at ho#e& #edicine is the friend of a sick #an& and
#eritorious deeds are the friends at death.
?C. $ourtesy should be learned fro# rinces& the art of
conversation fro# pandits& lying should be learned fro# ga#blers
and deceitful "ays should be learned fro# "o#en.
?@. -he unthinking sender& the ho#eless urchin& the quarrel
#onger& the #an "ho neglects his "ife and is heedless in his
actions -- all these "ill soon co#e to ruination.
20. -he "ise #an should not be anxious about his foodG he should
be anxious to be engaged only in dharma +(rsna consciousness,.
the food of each #an is created for hi# at his birth.
2?. He "ho is not shy in the acquisition of "ealth& grain and
kno"ledge& and in taking his #eals& "ill be hay
22. As centesi#al droings "ill fill a ot so also are kno"ledge&
virtue and "ealth gradually obtained.
23. -he #an "ho re#ains a fool even in advanced age is really a
fool& =ust as the Indra-2aruna fruit does not beco#e s"eet no
#atter ho" rie it #ight beco#e.
CHAPTER THIRTEEN

?. A #an #ay live but for a #o#ent& but that #o#ent should be
sent in doing ausicious deeds. It is useless living even for a
kalpa +A&320&000 4?000 years, and bringing only distress uon the
t"o "orlds +this "orld and the next,.
2. 0e should not fret for "hat is ast& nor should "e be anxious
about the futureG #en of discern#ent deal only "ith the resent
#o#ent.
3. It certainly is nature of the de#igods& #en of good character& and
arents to be easily leased. )ear and distant relatives are leased
"hen they are hositably received "ith bathing& food& and drinkG
and pandits are leased "ith an oortunity for giving siritual
discourse.
A 7ven as the unborn babe is in the "o#b of his #other& these five
are fixed as his life destiny9 his life san& his activities& his
acquisition of "ealth and kno"ledge& and his ti#e of death.
D. < see "hat a "onder it isH -he doings of the great are strange9
they treat "ealth as light as a stra"& yet& "hen they obtain it& they
bend under its "eight.
E. He "ho is overly attached to his fa#ily #e#bers exeriences
fear and sorro"& for the root of all grief is attach#ent. -hus one
should discard attach#ent to be hay.
8. He "ho is reared for the future and he "ho deals cleverly "ith
any situation that #ay arise are both hayG but the fatalistic #an
"ho "holly deends on luck is ruined.
C. If the king is virtuous& then the sub=ects are also virtuous. If the
king is sinful& then the sub=ects also beco#e sinful. If he is
#ediocre& then the sub=ects are #ediocre. -he sub=ects follo" the
exa#le of the king. In short& as is the king so are the sub=ects.
@. I consider hi# "ho does not act religiously as dead though living&
but he "ho dies acting religiously unquestionably lives long though
he is dead.
?0. He "ho has acquired neither virtue& "ealth& satisfaction of
desires nor salvation +dharma# artha# kama# moksa,& lives an utterly
useless life& like the :niles: hanging fro# the neck of a goat.
??. -he hearts of base #en burn before the fire of other!s fa#e&
and they slander the# being the#selves unable to rise to such a
high osition.
?2. 7xcessive attach#ent to sense leasures leads to bondage&
and detach#ent fro# sense leasures leads to liberationG therefore
it is the #ind alone that is resonsible for bondage or liberation.
?3. He "ho sheds bodily identification by #eans of kno"ledge of
the ind"elling /ure#e /elf +Paramatma,& "ill al"ays be absorbed
in #editative trance +samadhi, "herever his #ind leads hi#.
?A. 0ho realises all the hainess he desiresF 7verything is in the
hands of God. -herefore one should learn content#ent.
?D. As a calf follo"s its #other a#ong a thousand co"s& so the
+good or bad, deeds of a #an follo" hi#.
?E. He "hose actions are disorganised has no hainess either in
the #idst of #en or in a =ungle -- in the #idst of #en his heart burns
by social contacts& and his hellessness burns hi# in the forest.
?8. As the #an "ho digs obtains underground "ater by use of a
shovel& so the student attains the kno"ledge ossessed by his
recetor through his service.
?C. 'en rea the fruits of their deeds& and intellects bear the #ark
of deeds erfor#ed in revious livesG even so the "ise act after due
circu#section.
?@. 7ven the #an "ho has taught the siritual significance of =ust
one letter ought to be "orshied. He "ho does not give reverence
to such a guru is born as a dog a hundred ti#es& and at last takes
birth as a "handala +dog-eater,.
20. At the end of the yuga& 'ount 'eru #ay be shakenG at the end
of the kalpa& the "aters of the seven oceans #ay be disturbedG but
a sadhu "ill never s"erve fro# the siritual ath.
2?. -here are three ge#s uon this earthG food& "ater& and leasing
"ords -- fools +mudhas, consider ieces of rocks as ge#s.
CHAPTER FOURTEEN

?. %overty& disease& sorro"& i#rison#ent and other evils are the
fruits borne by the tree of one!s o"n sins.
2. 0ealth& a friend& a "ife& and a kingdo# #ay be regainedG but this
body "hen lost #ay never be acquired again.
3. -he ene#y can be overco#e by the union of large nu#bers& =ust
as grass through its collectiveness "ards off erosion caused by
heavy rainfall.
A. <il on "ater& a secret co##unicated to a base #an& a gift given
to a "orthy receiver& and scritural instruction given to an intelligent
#an sread out by virtue of their nature.
D. If #en should al"ays retain the state of #ind they exerience
"hen hearing religious instruction& "hen resent at a cre#atoriu#
ground& and "hen in sickness -- then "ho could not attain
liberation.
E. If a #an should feel before& as he feels after& reentance -- then
"ho "ould not attain erfectionF
8. 0e should not feel ride in our charity& austerity& valour&
scritural kno"ledge& #odesty and #orality for the "orld is full of
the rarest ge#s.
C. He "ho lives in our #ind is near though he #ay actually be far
a"ayG but he "ho is not in our heart is far though he #ay really be
nearby.
@. 0e should al"ays seak "hat "ould lease the #an of "ho#
"e exect a favour& like the hunter "ho sings s"eetly "hen he
desires to shoot a deer.
?0. It is ruinous to be fa#iliar "ith the king& fire& the religious
recetor& and a "o#an. -o be altogether indifferent of the# is to
be derived of the oortunity to benefit ourselves& hence our
association "ith the# #ust be fro# a safe distance.
??. 0e should al"ays deal cautiously "ith fire& "ater& "o#en&
foolish eole& serents& and #e#bers of a royal fa#ilyG for they
#ay& "hen the occasion resents itself& at once bring about our
death.
?2. He should be considered to be living "ho is virtuous and ious&
but the life of a #an "ho is destitute of religion and virtues is void of
any blessing.
?3. If you "ish to gain control of the "orld by the erfor#ance of a
single deed& then kee the follo"ing fifteen& "hich are rone to
"ander here and there& fro# getting the uer hand of you9 the five
sense ob=ects +ob=ects of sight& sound& s#ell& taste& and touch,G the
five sense organs +ears& eyes& nose& tongue and skin, and organs
of activity +hands& legs& #outh& genitals and anus,.
?A. He is a pandit +#an of kno"ledge, "ho seaks "hat is suitable
to the occasion& "ho renders loving service according to his ability&
and "ho kno"s the li#its of his anger.
?D <ne single ob=ect +a "o#an, aears in three different "ays9 to
the #an "ho ractices austerity it aears as a corse& to the
sensual it aears as a "o#an& and to the dogs as a lu# of flesh.
?E. A "ise #an should not divulge the for#ula of a #edicine "hich
he has "ell rearedG an act of charity "hich he has erfor#edG
do#estic conflictsG rivate affairs "ith his "ifeG oorly reared food
he #ay have been offeredG or slang he #ay have heard.
?8. -he cuckoos re#ain silent for a long ti#e +for several seasons,
until they are able to sing s"eetly +in the /ring , so as to give =oy
to all.
?C. 0e should secure and kee the follo"ing9 the blessings of
#eritorious deeds& "ealth& grain& the "ords of the siritual #aster&
and rare #edicines. <ther"ise life beco#es i#ossible.
?@. 7sche" "icked co#any and associate "ith saintly ersons.
Acquire virtue day and night& and al"ays #editate on that "hich is
eternal forgetting that "hich is te#orary.
CHAPTER FIFTEEN

?. ;or one "hose heart #elts "ith co#assion for all creaturesG
"hat is the necessity of kno"ledge& liberation& #atted hair on the
head& and s#earing the body "ith ashes.
2. -here is no treasure on earth the gift of "hich "ill cancel the debt
a discile o"es his guru 'or having taught hi# even a single letter
+ that leads to (rsna consciousness,.
3. -here are t"o "ays to get rid of thorns and "icked ersonsG
using foot"ear in the first case and in the second sha#ing the# so
that they cannot raise their faces again thus keeing the# at a
distance.
A. He "ho "ears unclean gar#ents& has dirty teeth& as a glutton&
seaks unkindly and slees after sunrise -- although he #ay be the
greatest ersonality -- "ill lose the favour of >aksh#i.
D. He "ho loses his #oney is forsaken by his friends& his "ife& his
servants and his relationsG yet "hen he regains his riches those
"ho have forsaken hi# co#e back to hi#. Hence "ealth is
certainly the best of relations.
E. /infully acquired "ealth #ay re#ain for ten yearsG in the
eleventh year it disaears "ith even the original stock.
8. A bad action co##itted by a great #an is not censured +as there
is none that can reroach hi#,& and a good action erfor#ed by a
lo"-class #an co#es to be conde#ned +because none resects
hi#,. Bust see9 the drinking of nectar is excellent& but it beca#e the
cause of 6ahu!s de#iseG and the drinking of oison is har#ful& but
"hen >ord /hiva +"ho is exalted, drank it& it beca#e an orna#ent
to his neck +nila-kanta,.
C. A true #eal is that "hich consists of the re#nants left after a
brahmana's #eal. >ove "hich is sho"n to others is true love& not
that "hich is cherished for one!s o"n self. to abstain fro# sin is true
"isdo#. -hat is an act of charity "hich is erfor#ed "ithout
ostentation.
@. ;or "ant of discern#ent the #ost recious =e"els lie in the dust
at the feet of #en "hile bits of glass are "orn on their heads. 3ut
"e should not i#agine that the ge#s have sunk in value& and the
bits of glass have risen in i#ortance. 0hen a erson of critical
=udge#ent shall aear& each "ill be given its right osition.
?0. Sastri" kno"ledge is unli#ited& and the arts to be learned are
#anyG the ti#e "e have is short& and our oortunities to learn are
beset "ith obstacles. -herefore select for learning that "hich is
#ost i#ortant& =ust as the s"an drinks only the #ilk in "ater.
??. He is a "handala "ho eats his dinner "ithout entertaining the
stranger "ho has co#e to his house quite accidentally& having
travelled fro# a long distance and is "earied.
?2. <ne #ay kno" the four V$das and the (harma-sastras& yet if
he has no realisation of his o"n siritual self& he can be said to be
like the ladle "hich stirs all kinds of foods but kno"s not the taste of
any.
?3. -hose blessed souls are certainly elevated "ho& "hile crossing
the ocean of life& take shelter of a genuine brahmana& "ho is
likened unto a boat. -hey are unlike assengers aboard an ordinary
shi "hich runs the risk of sinking.
?A. -he #oon& "ho is the abode of nectar and the residing deity of
all #edicines& although i##ortal like amrta and reslendent in for#&
loses the brilliance of his rays "hen he reairs to the abode of the
sun +day ti#e,. -herefore "ill not an ordinary #an be #ade to feel
inferior by going to live at the house of another.
?D. -his hu#ble bee& "ho al"ays resides a#ong the soft etals of
the lotus and drinks abundantly its s"eet nectar& is no" feasting on
the flo"er of the ordinary kuta!a. 3eing in a strange country "here
the lotuses do not exist& he is considering the ollen of the kuta!a to
be nice.
?E. +>ord 2isnu asked His souse >aksh#i "hy /he did not care to
live in the house of a brahmana& "hen /he relied, : < >ord a rishi
na#ed Agastya drank u 'y father +the ocean, in angerG 3righu
'uni kicked *ouG brahmanas ride the#selves on their learning
having sought the favour of 'y co#etitor /arasvatiG and lastly
they luck each day the lotus "hich is 'y abode& and there"ith
"orshi >ord /hiva. -herefore& < >ord& I fear to d"ell "ith a
brahmana and that roerly.
?8. -here are #any "ays of binding by "hich one can be
do#inated and controlled in this "orld& but the bond of affection is
the strongest. ;or exa#le& take the case of the hu#ble bee "hich&
although exert at iercing hardened "ood& beco#es caught in the
e#brace of its beloved flo"ers +as the etals close at dusk,.
?C. Although sandal"ood be cut& it does not forsake its natural
quality of fragranceG so also the elehant does not give u
sortiveness though he should gro" old. -he sugarcane does not
cease to be s"eet though squee.ed in a #illG so the #an of noble
extraction does not lose his lofty qualities& no #atter ho" inched
he is by overty.

CHAPTER SIXTEEN

?. -he heart of a "o#an is not unitedG it is divided. 0hile she is
talking "ith one #an& she looks lustfully at another and thinks
fondly of a third in her heart.
2. -he fool +mudha, "ho fancies that a char#ing young lady loves
hi#& beco#es her slave and he dances like a shakuntal bird tied to
a string.
3. 0ho is there "ho& having beco#e rich& has not beco#e roudF
0hat licentious #an has ut an end to his cala#itiesF 0hat #an in
this "orld has not been overco#e by a "o#anF 0ho is al"ays
loved by the kingF 0ho is there "ho has not been overco#e by the
ravages of ti#eF 0hat beggar has attained gloryF 0ho has
beco#e hay by contracting the vices of the "ickedF
A A #an attains greatness by his #erits& not si#ly by occuying
an exalted seat. $an "e call a cro" an eagle +garuda, si#ly
because he sits on the to of a tall building.
D. -he #an "ho is raised by others as great is regarded as "orthy
though he #ay be really void of all #erit. 3ut the #an "ho sings his
o"n raises lo"ers hi#self in the esti#ation of others though he
should be Indra +the ossessor of all excellences,.
E. If good qualities should characterise a #an of discri#ination& the
brilliance of his qualities "ill be recognised =ust as a ge# "hich is
essentially bright really shines "hen fixed in an orna#ent of gold.
8. 7ven one "ho by his qualities aears to be all kno"ing suffers
"ithout atronageG the ge#& though recious& requires a gold
setting.
C. I do not deserve that "ealth "hich is to be attained by enduring
#uch suffering& or by transgressing the rules of virtue& or by
flattering an ene#y.
@. -hose "ho "ere not satiated "ith the en=oy#ent of "ealth& food
and "o#en have all assed a"ayG there are others no" assing
a"ay "ho have like"ise re#ained unsatiatedG and in the future still
others "ill ass a"ay feeling the#selves unsatiated.
?0. All charities and sacrifices +erfor#ed for fruitive gain, bring
only te#orary results& but gifts #ade to deserving ersons +those
"ho are (rsna consciousness, and rotection offered to all
creatures shall never erish.
??. A blade of grass is light& cotton is lighter& the beggar is infinitely
lighter still. 0hy then does not the "ind carry hi# a"ayF 3ecause it
fears that he #ay ask al#s of hi#.
?2. It is better to die than to reserve this life by incurring disgrace.
-he loss of life causes but a #o#ent!s grief& but disgrace brings
grief every day of one!s life.
?3. All the creatures are leased by loving "ordsG and therefore "e
should address "ords that are leasing to all& for there is no lack of
s"eet "ords.
?A. -here are t"o nectarean fruits hanging fro# the tree of this
"orld9 one is the hearing of s"eet "ords +such as (rsna-katha, and
the other& the society of saintly #en.
?D. -he good habits of charity& learning and austerity ractised
during #any ast lives continue to be cultivated in this birth by
virtue of the link +yoga, of this resent life to the revious ones.
?E. <ne "hose kno"ledge is confined to books and "hose "ealth
is in the ossession of others& can use neither his kno"ledge nor
"ealth "hen the need for the# arises.

CHAPTER SEVENTEEN

?. -he scholar "ho has acquired kno"ledge by studying
innu#erable books "ithout the blessings of a bonafide siritual
#aster does not shine in an asse#bly of truly learned #en =ust as
an illegiti#ate child is not honoured in society.
2. 0e should reay the favours of others by acts of kindnessG so
also should "e return evil for evil in "hich there is no sin& for it is
necessary to ay a "icked #an in his o"n coin.
3. -hat thing "hich is distant& that thing "hich aears i#ossible&
and that "hich is far beyond our reach& can be easily attained
through tapasya +religious austerity,& for nothing can surass
austerity.
A. 0hat vice could be "orse than covetousnessF 0hat is #ore
sinful than slanderF ;or one "ho is truthful& "hat need is there for
austerityF ;or one "ho has a clean heart& "hat is the need for
ilgri#ageF If one has a good disosition& "hat other virtue is
neededF If a #an has fa#e& "hat is the value of other
orna#entationF 0hat need is there for "ealth for the #an of
ractical kno"ledgeF And if a #an is dishonoured& "hat could there
be "orse in deathF
D. -hough the sea& "hich is the reservoir of all =e"els& is the father
of the conch shell& and the Goddess of fortune >aksh#i is conch!s
sister& still the conch #ust go fro# door to door for al#s +in the
hands of a beggar,. It is true& therefore& that one gains nothing
"ithout having given in the ast.
E. 0hen a #an has no strength left in hi# he beco#es a sadhu&
one "ithout "ealth acts like a brahma"ari& a sick #an behaves like
a devotee of the >ord& and "hen a "o#an gro"s old she beco#es
devoted to her husband.
C. -here is oison in the fang of the serent& in the #outh of the fly
and in the sting of a scorionG but the "icked #an is saturated "ith
it.
@. -he "o#an "ho fasts and observes religious vo"s "ithout the
er#ission of her husband shortens his life& and goes to hell.
?0. A "o#an does not beco#e holy by offering by charity& by
observing hundreds of fasts& or by siing sacred "ater& as by
siing the "ater used to "ash her husbands feet.
?2. -he hand is not so "ell adorned by orna#ents as by charitable
offeringsG one does not beco#e clean by s#earing sandal"ood
aste uon the body as by taking a bathG one does not beco#e so
#uch satisfied by dinner as by having resect sho"n to hi#G and
salvation is not attained by self-adorn#ent as by cultivation of
siritual kno"ledge.
?A. -he eating of tundi fruit derives a #an of his sense& "hile the
va"ha root ad#inistered revives his reasoning i##ediately. A
"o#an at once robs a #an of his vigour "hile #ilk at once restores
it.
?D. He "ho nurtures benevolence for all creatures "ithin his heart
overco#es all difficulties and "ill be the reciient of all tyes of
riches at every ste.
?E. 0hat is there to be en=oyed in the "orld of >ord Indra for one
"hose "ife is loving and virtuous& "ho ossesses "ealth& "ho has
a "ell-behaved son endo"ed "ith good qualities& and "ho has a
grandchildren born of his childrenF
?8. 'en have eating& sleeing& fearing and #ating in co##on "ith
the lo"er ani#als. -hat in "hich #en excel the beasts is
discretionary kno"ledgeG hence& indiscreet #en "ho are "ithout
kno"ledge should be regarded as beasts.
?C. If the bees "hich seek the liquid oo.ing fro# the head of a lust-
intoxicated elehant are driven a"ay by the flaing of his ears&
then the elehant has lost only the orna#ent of his head. -he bees
are quite hay in the lotus filled lake.
?@. A king& a rostitute& >ord *a#ara=a& fire& a thief& a young boy&
and a beggar cannot understand the suffering of others. -he eighth
of this category is the tax collector.
20. < lady& "hy are you ga.ing do"n"ardF Has so#ething of yours
fallen on the groundF +/he relies, < fool& can you not understand
the earl of #y youth has slied a"ayF
2?. < k$tki flo"erH /erents live in your #idst& you bear no edible
fruits& your leaves are covered "ith thorns& you are crooked in
gro"th& you thrive in #ud& and you are not easily accessible. /till
for your excetional fragrance you are as dear as a kins#en to
others. Hence& a single excellence overco#es a #ultitude of
ble#ishes.