About Chanakya

About 2300 years ago the Greek conqueror Alexander the Great invaded the Indian sub-continent. His offensive upon the land's patchwork of small Hindu empires proved to be highly successful due to the disunity of the petty rulers. It was Chanakya Pandit who, feeling deeply distressed at heart, searched for and discovered a qualified leader in the person of Chandragupta Maurya. Although a mere dasi-putra, that is, a son of a maidservant by the Magadha King Nanda, Chandragupta was highly intelligent, courageous and physically powerful. Chanakya cared little that by birth he should not have dared to approach the throne. A man of acute discretion, Chanakya desired only that a ruler of extraordinary capabilities be raised to the exalted post of King of Magadha so that the offensive launched by the Yavanas (Greeks) could be repressed.

It is said that Chanakya had been personally offended by King Nanda and that this powerful brahmana had vowed to keep his long shikha unknotted until he saw the demise of the contemptuous ruler and his drunken princes. True to his oath, it was only after Chanakya Pandit engineered a swift death for the degraded and worthless rulers of the Nanda dynasty that this great brahmana was able to again tie up his tuft of hair. There are several versions relating the exact way that Chanakya had set about eliminating the Nandas, and it appears historians have found it difficult to separate fact from folk legend as regards to certain specific details. 

After the Nanda downfall, it became easy for Chandragupta to win the support of the Magadha citizens,  who responded warmly to their new heroic and handsome young ruler. Kings of neighbouring states rallied under Chandragupta's suzerainty and the last of the Greeks headed by Alexander's general Seleucus were defeated.

With the dual obstacles of the Nandas and Alexander's troops of the way, Chanakya Pandit used every political device and intrigue to unite the greater portion of the Indian sub-continent. Under the Prime ministership of Chanakya, King Chandragupta Maurya conquered all the lands up to Iran in the North-West and down to the extremities of Karnataka or Mysore state in the South. It was by his wits alone that the skinny and ill-clad brahmana directed the formation of the greatest Indian empire ever before seen in history (i.e. since the beginning of Kali-yuga). Thus the indigenous Vedic culture of the sacred land of Bharata was protected and the spiritual practices of the Hindus could go on unhampered.

Although many great savants of the science of niti such as Brihaspati, Shukracharya, Bhartrihari and Vishnusharma have echoed many of these instructions in their own celebrated works, it is perhaps the way that Chanakya applied his teachings of niti-shastra that has made him stand out as a significant historical figure. The great Pandit teaches us that lofty ideals can become a certain reality if we intelligently work towards achieving our goal in a determined, progressive and practical manner.

Dr. R. Shamashastry, the translator of the English version of Kautilya's Artha Shastra, quotes a prediction from the Vishnu Purana fourth canto, twenty-fourth chapter, regarding the appearance of Chanakya Pandit. This prediction, incidently, was scribed fifty centuries ago, nearly 2700 years before this political heavyweight and man of destiny was to appear. The prediction informs us, "Firstm Mahapadm then his sons - only nine in number - will be the lords of the earth for a hundred years. A brahmana named Kautilya will slay these Nandas. On their death, the Mauryas will enjoy the earth. Kautilya himself will install Chandragupta on the throne. His son will be Bindusara and his son will be Ashokavardhana." Similar prophesies are also repeated in the Bhagavata, Vayu and Matsya Puranas.

In presenting this work I have traced out and referred to two old English versions of Chanakya Niti Shastra published at the close of the last (19th) century. However, these apparently were translated by mere scholars, not devotees, who seem to have missed many subtleties of Chanakya's vast wit and wisdom. Another unedited and unpublished manuscript of Chanakya Niti Shastra with both English translation and Latinised transliteration produced by Vrindavana ISKCON Centre was also referred to. It was however the learned Vaishnava pandit and Sanskrit scholar Sri V. Badarayana Murthy, of the South Indian Madhva School, who helped me see the depth and import of these verses from the original Devanagari.

I have been told that our blessed spiritual master His Divine Grace A. C. Bhaktivedanta Swami Prabhupad had expressed a desire that Shri Chanakya Niti Shastra be properly translated into English. It is hoped that our present rendering will be at least useful if not instructive to the reader. Let us examine now in a few words on the science of niti, or common sense, from the pen of Shrila Bhaktivinoda, the grat 19th century devotee pioneer of the worldwide propagation of Lord Chaitanya's divine message.

Taking the two words "common sense" right up to their highest level, he has written:

Man's glory is in common sense,

Dictating us the grace,

That man is made to live and love,

The beauteous Heaven's embrace.

In other words, the real goal of niti, indeed the goal of life, is to realise one's eternal position of Krishna consciousness. The Bhagavad-Geeta confirms Shrila Bhaktivonoda's view in the final line of its last shloka: dhruva nitir matir mama. A translation of that full verse runs: Sanjaya said, "Wherever there is Krishna the master of all mystics, and wherever there is Arjuna the supreme archer, there will also be opulence, victory, extraordinary power and morality (niti). That is My opinion."

Author :

Patita Pavana Das (Miles Davis)

Makara Sankranti Day,

Pausha Shukla Navami,

14th January 1981,

Lucknow, India

(Translations used on this blog are from the same author.)

Chapter Seventeen

।। चाणक्य नीति शास्त्र ।।

The scholar who has acquired knowledge by studying innumerable books without the blessings of a bonafide spiritual master does not shine in an assembly of truly learned men just as an illegitimate child is not honoured in society. 1.

कृते प्रतिकृतिं कुर्याद्धिंसने प्रतिहिंसनम् ।

तत्र दोषो न पतति दुष्टे दुष्टं समाचरेत् ।।

We should repay the favours of others by acts of kindness; so also should we return evil for evil in which there is no sin, for it is necessary to pay a wicked man in his own coin. 2.

यद्दूरं यद्दूराराध्यं यच्च दूरे व्यवस्थितम् ।

तत्सर्वं तपसा साध्यं तपो हि दुरतिक्रमम् ।।

That thing which is distant, that thing which appears impossible, and that which is far beyond our reach, can be easily attained through tapasya (religious austerity), for nothing can surpass austerity. 3.

लोभश्र्चेदगुणेन किं पिशुनता यद्यस्ति किं पातकैः

सत्यं चेत्तपसा च किं शुचि मनो यद्यस्ति तीर्थेन किम् ।

सौजन्यं यदि किं गुणैः सुमहिमा यद्यस्ति किं मण्डनैः

सद्विद्या यदि किं धनैरपशयो यद्यस्ति किं मृत्युना ।।

What vice could be worse than covetousness? What is more sinful than slander? For one who is truthful, what need is there for austerity? For one who has a clean heart, what is the need for pilgrimage? If one has a good disposition, what other virtue is needed? If a man has fame, what is the value of other ornamentation? What need is there for wealth for the man of practical knowledge? And if a man is dishonoured, what could there be worse in death? 4.

पिता रत्नाकरो यस्य लक्ष्मीर्यस्य सहोदरा ।

शङ्खो भक्षाटनं कुर्यान्न दत्तमुपतिष्ठते ।।

Though the sea, which is the reservoir of all jewels, is the father of the conch shell, and the Goddess of fortune Lakshmi is conch's sister, still the conch must go from door to door for alms (in the hands of a beggar). It is true, therefore, that one gains nothing without having given in the past. 5.

 अशक्तस्तु भवेत्साधुर्ब्रह्मचारी वा निर्धनः ।

व्याधितो देवभक्तश्र्च वृद्धा नारी पतिव्रता ।।

When a man has no strength left in him he becomes a sadhu, one without wealth acts like a brahmacari, a sick man behaves like a devotee of the Lord, and when a woman grows old she becomes devoted to her husband. 6.

Text 7 not available

तक्षकस्य विषं दन्ते मक्षिकायास्तु मस्तके ।

वृश्र्चिकस्य विषं पृच्छे सर्वाङ्गे दुर्जने विषम् ।।

There is poison in the fang of the serpent. There is a poison in the mouth of the fly. There is a poison in the sting of a scorpion; but the wicked man is saturated with the poison. 8.

पत्युराज्ञां विना नारी ह्युपोष्य व्रतचारिणी ।

आयुष्यं हरते भर्तुः सा नारी नरकं व्रजेत् ।।

The woman who fasts and observes religious vows without the permission of her husband shortens his life, and goes to hell. 9.

न दानैः शुध्यते नारी नोपवासशतैरपि ।

न तीर्थसेवया तद्वद्भर्तुः पदोदकैर्यथा ।।

A woman does not become holy by offering charity or by observing hundreds of fasts, or by sipping sacred water, but she can become pure by sipping the water used to wash her husbands feet. 10.

Text 11 not available

दानेन पाणिर्न तु कङ्कणेन

स्नानेन शुद्धिर्न तु चन्दनेन ।

मानेन तृप्तिर्न तु चन्दनेन

ज्ञानेन मुक्तिर्न तु मुण्डनेन ।।

The hand is not so well adorned by ornaments but by charitable offerings. One does not become clean by smearing sandalwood paste upon the body but by taking a bath. One does not become so much satisfied by dinner but by having respect shown to him. The salvation is not attained by self-adornment but by cultivation of spiritual knowledge. 12.

Text 13 not available

सद्यः प्रज्ञाहरा तुण्डी सद्यः प्रज्ञाकरी वचा ।

सद्यः शक्तिहरा नारी सद्यः शक्तिकरं पयः ।।

The eating of tundi fruit deprives a man of his sense, while the vacha root administered revives his reasoning immediately. A woman at once robs a man of his vigour while milk at once restores it. 14.

परोपकरणं येषां जागर्ति ह्रदये सताम् ।

नश्यन्ति विपदस्तेषां सम्पदः स्युः पदे पदे ।।

He who nurtures benevolence for all creatures within his heart overcomes all difficulties and will be the recipient of all types of riches at every step. 15.

यदि रामा यदि च रमा यदि तनयो विनयगुणोपेतः ।

तनये तनयोत्पत्तिः सुरवरनगरे किमाधिक्यम् ।।

What is there to be enjoyed in the world of Lord Indra  (higher planets inhabited by demigods) if one whose wife is loving and virtuous, who possesses wealth, who has a well-behaved son endowed with good qualities, and who has a grandchildren born of his children? 16.

आहारनिद्राभयमैथुनानि

समानि चैतानि नृणां पशुनाम् ।

ज्ञानं नराणामधिको विशेषो

ज्ञानेन हीनाः पशुभिः समानाः ।।

Men have eating, sleeping, fearing and mating in common with the lower animals. That in which men excel the beasts is discretionary knowledge; hence, indiscreet men who are without knowledge should be regarded as beasts. 17.

दानार्थिनो मधुकरा यदि कर्णतालैर्दूरीकृताः

दूरीकृताः करिवरेण मदान्धबुद्ध्या ।

तस्यैव गण्डयुग्ममण्डनहानिरेषा

भृंगाः पुनर्विकचपद्मवने वसन्ति ।।

If the bees which seek the liquid oozing from the head of a lust-intoxicated elephant are driven away by the flapping of his ears, then the elephant has lost only the ornament of his head. The bees are quite happy in the lotus filled lake. 18.

राजा वेश्या यमश्र्चाग्निस्तस्करो बालयाचकौ ।

परदुःखं न जानन्ति अष्टमो ग्रामकण्टकः ।।

A king, a prostitute, Lord Yamaraja (Lord of death), fire, a thief, a young boy, and a beggar cannot understand the suffering of others. The eighth of this category is the tax collector. 19.

अधः पश्यसि किं बाले पतितं तव किं भुवि ।

रे रे मूर्ख न जानासि गतं तारुण्यमौक्तिकम् ।।

O lady, why are you gazing downward? Has something of yours fallen on the ground? (She replies) O fool, can you not understand the pearl of my youth has slipped away? 20.

व्यालाश्रयापि विकलापि सकण्टकापि

वक्रापि पङ्किलभवापि दुरासदापि ।

गन्धेन बन्धुरसि केतकि सर्वजन्ता

रेको गुणः खलु निहन्ति समस्तदोषान् ।।

O ketki flower! Serpents live in your midst, you bear no edible fruits, your leaves are covered with thorns, you are crooked in growth, you thrive in mud, and you are not easily accessible. Still for your exceptional fragrance you are as dear as a kinsmen to others. Hence, a single excellence overcomes a multitude of blemishes. 21.

Chapter Sixteen

।। चाणक्य नीति शास्त्र ।।

 
Text 1 not available to us

जल्पन्ति सार्धमन्येन पश्यन्त्यन्यं सविभ्रमाः ।

ह्रदये चिन्तयन्यन्यं न स्त्रिणांमेकतो रतिः ।।

The heart of a woman is not united; it is divided. While she is talking with oneman, she looks lustfully at another and thinks fondly of a third in her heart. 2.

यो मोहान्मन्यते मूढो रक़्तेयं मयि कामिनी ।

स तस्या विशगो भूत्वा नृत्येत् क्रीडाशकुन्तवत् ।।

The fool (mudha) who fancies that a charming young lady loves him, becomes her slave and he dances like a shakuntal bird tied to a string. 3.

कोऽर्थान्प्राप्य न गर्वितो विषयिणः कस्यापदोऽस्तं गताः

स्त्रिभिः कस्य न खण्डितं भुवि मनः को नाम राजप्रियः ।

कः कालस्य न गोचरत्वमगमत् कोऽर्थी गतो गौरवं

को वा दुर्गमदुर्गमेषु पतितः क्षेमेण यातः पति ।।

Who is there who, having become rich, has not become proud? Which licentious (Free) man has put an end to his calamities (A grievous disaster)? Which man in this world has not been overcome by a woman? Who is always loved by the king? Who is there who has not been overcome by the ravages of time? Which beggar has attained glory? Who has become happy by contracting the vices of the wicked? 4.

Text 5 not available to us

गुणैरुत्तमतां याति नोच्चैरासनसंस्थिताः ।

प्रासादशिखरस्थोऽपि काकः किं गरुडायते ।।

A man attains greatness by his merits, not simply by occupying an exalted seat. Can we call a crow an eagle (garuda) simply because he sits on the top of a tall building. 6.

Text 7 not available to us

परैरुक्तगुणो यस्तु निर्गणोऽपि गुणी भवेत् ।

इन्द्रोऽपि लघुतां याति स्वयं प्रख्यापितैर्गुणैः ।।

The man who is praised by others as great is regarded as worthy though he may be really void of all merit. But the man who sings his own praises lowers himself in the estimation of others though he should be Indra (the possessor of all excellences).

विवेकिनमनुप्राप्ता गुणा यान्ति मनोज्ञताम् ।

सुतरां रत्नमाभाति चामीकरनियोजितम् ।।

If good qualities should characterise a man of discrimination, the brilliance of his qualities will be recognised just as a gem which is essentially bright really shines when fixed in an ornament of gold. 9.

गुणैः सर्वज्ञतुल्यऽपि सीदत्येको निराश्रयः ।

अवर्घ्यमपि माणिक्यं हेमाश्रयमपेक्षते ।।

Even one who by his qualities appears to be all knowing suffers without patronage; the gem, though precious, requires a gold setting. 10.

अतिक्लेशेन यद्द्रव्यमतिलोभेन यत्सुखम् ।

शत्रूणां प्रणिपातेन ते ह्यर्था मा भवन्तु मे ।।

I do not deserve that wealth which is to be attained by enduring much suffering, or by transgressing the rules of virtue, or by flattering an enemy. 11.

Text 12 not available to us.

धनेषु जीवितव्येषु स्त्रीषु चाहारकर्मेषु ।

अतृप्ताः प्राणिनः सर्वे याता यास्यन्ति यान्ति च ।।

Those who were not satiated with the enjoyment of wealth, food and women have all passed away; there are others now passing away who have likewise remained unsatiated; and in the future still others will pass away feeling themselves unsatiated. 13.

क्षीयन्ते सर्वदानानि यज्ञहोमबलिक्रियाः ।

न क्षीयते पात्रदानभयं सर्वदेहिनाम् ।।

All charities and sacrifices (performed for fruitive gain) bring only temporary results, but gifts made to deserving persons (those who are Krishna consciousness) and protection offered to all creatures shall never perish. 14.

तृणं लघु तृणात्तूलं तूलादपि याचकः ।

वायुना किं न नीतोऽसौ मामयं याचयिष्यति ।।

A blade of grass is light, cotton is lighter, the beggar is infinitely lighter still. Why then does not the wind carry him away? Because it fears that he may ask alms of him. 15.

वरं प्राणपरित्यागो मानभङ्गेन जीवनात् ।

प्रणत्यागे क्षणं दुःखं मानभङ्गे दिने दिने ।।

It is better to die than to preserve this life by incurring disgrace. The loss of life causes but a moment's grief, but disgrace brings grief every day of one's life. 16.

All the creatures are pleased by loving words; and therefore we should address words that are pleasing to all, for there is no lack of sweet words. 17.

संसारविषवृक्षस्य द्वे फलेऽमृतोपिमे ।

सुभाषितं च सुस्वादु सङ्गतिः सज्जने जने ।।

There are two nectarean fruits hanging from the tree of this world: one is the hearing of sweet words (such as Krishna-katha) and the other, the society of saintly men. 18.

जन्म जन्म यदभ्यस्तं दानमध्ययनं तपः ।

तेनैवाभ्यासयोगेन देहि चाभ्यासते पुनः ।।

The good habits of charity, learning and austerity practised during many past lives continue to be cultivated in this birth by virtue of the link (yoga) of this present life to the previous ones. 19.

पुस्तकस्था तु या विद्या परहस्तगतं धनं ।

कार्यकाले समुत्पन्ने न सा विद्या न तद्धनम् ।।

One whose knowledge is confined to books and whose wealth is in the possession of others, can use neither his knowledge nor wealth when the need for them arises. 20.

Chapter Fifteen

।। चाणक्य नीति शास्त्र ।। 

 

यस्य चित्तं द्रवीभूतं कृपया सर्वजन्तुषु ।

तस्य द्न्यानेन मोक्षेण किं जटाभस्मलेपनैः ।।१।।

 

1. For one whose heart melts with compassion for all creatures; what is the necessity of knowledge, liberation, matted hair on the head, and  smearing the body with ashes.

 

एकमप्यक्षरं यस्तु गुरुः शिष्यं प्रबोधयेत् ।

पृथिव्यां नास्ति तद्द्रव्यं यद्दत्त्वा सोऽनृणी भवेत् ।।२।।

 

2. There is no treasure on earth, the gift of which will cancel the debt a disciple owes his guru (spiritual teacher) for having taught him even a single letter ( that leads to Krishna consciousness).

 

खलानां कण्टकानां च द्विविधैव प्रतिक्रिया ।

उपानन्मुखभङ्गो वा दूरतो वा विसर्जनम् ।।३।।

 

3. There are two ways to get rid of thorns and wicked persons; using footwear in the first case and in the second, shaming them so that they cannot raise their faces again, thus keeping them at a distance.

 

कुचैलिनं दन्तमलोपधारिणं 

बव्हाशिनं निष्ठुरभाषिणं च ।

सूर्योदये चास्तमिते शयानं

विमुञ्चति श्रीर्यदि चक्रपाणिः ।।४।।

 

4.  Following persons loose favour of Lakshmi (godess of fortune) : 

a. One who wears unclean garments,

b. One who has dirty teeth, 

c. One who speaks  unkindly words,

d. One who sleeps after sunrise,

although he may be the greatest personality. (He will loose his fortune !!!)

 

त्यजन्ति मित्राणि धनैर्विहीनं

पुत्राश्र्च दाराश्र्च सुह्रज्जनाश्र्च ।

तमर्थवन्तं पुनराश्रयन्ति

अर्थो हि लोके मनुष्यस्य बन्धुः ।।५।।

 

5. He who loses his money is forsaken by his friends, his wife, his servants and his relations. भet when he regains his riches, those who have forsaken him come back to him. Hence wealth is certainly the best of relations.

 

अन्यायोपार्जितं द्रव्यं दश वर्षाणि तिष्ठति ।

प्राप्ते चैकादशे वर्षे समूलं तद्विनषश्यति ।।६।।

 

6. Sinfully acquired wealth may remain for ten years; but in the eleventh year it totally disappears with even the original stock.

 

अयुक्तं स्वामिनो युक्तं युक्तं नीचस्य दूषणं ।

अमृतं राहवे मृत्युर्विषं शङ्करभूषणं ।।७।।

 

7. A bad action committed by a great man is not censured (as there is none that can reproach him), and a good action performed by a low-class man comes to be condemned (because none respects him). Just see: the drinking of nectar is excellent, but it became the cause of Rahu's demise; and the drinking of poison is harmful, but when Lord Shiva (who is exalted) drank it, it became an ornament to his neck (nila-kanta).

 

तद्भोजनं यद्द्विजभुक्तशेषं 

तत्सौह्रदं यत्क्रियते परस्मिन् ।

सा प्राद्न्यता या न करोति पापं

दम्भं विना यः क्रियते स धर्मः ।।८।।

 

8. True Meal : A true meal is that which consists of the remnants left after a brahmana's meal. 

True Love : Love which is shown to others is true love, not that which is cherished for one's own self. 

True Wisdom : To abstain from sin is true wisdom. 

True Charity : That is an act of charity which is performed without ostentation.

 

मणिर्लुण्ठति पादाग्रे काचः शिरसि धार्यते ।

क्रयविक्रयवेलायां काचः काचो मणिर्मणि ।।९।।

 

9. For want of discernment the most precious jewels lie in the dust at the feet of men while bits of glass are worn on their heads. But we should not imagine that the gems have sunk in value, and the bits of glass have risen in importance. When a person of critical judgement shall appear, each will be given its right position.

 

अनन्तशास्त्रो बहुलाश्च विद्याः

 स्वल्पश्च कालो बहुविघ्नता च ।

यत्सारभूतं तदुपासनीयां

हंसो यथा क्षिरमिवाम्बुमध्यात् ।।१०।।

 

10. Scriptural knowledge is unlimited, and the arts to be learned are many; the time we have is short, and our opportunities to learn are beset with obstacles. Therefore select for learning that which is most important, just like the swan drinks only the milk in water.

 

दूरागतं पथि श्रांतं वृथा च गृहमागतम् ।

अनर्चियत्वा यो भुङते स वै चाण्डाल उच्यते ।।

 

11. That person is called "Chandala" (dog-eater) who eats his dinner without entertaining the stranger, who has come to his house quite accidentally having travelled a long distance and is wearied.

 

पठन्ति चतुरो वेदान्धर्मशास्त्राण्यनेकशः ।
आत्मानं नैव जानन्ति दर्वी पाकरसं यथा ।।१२।।

 

12. One may know the four Vedas and the Dharma-sastras, yet if he has no realisation of his own spiritual self, he can be said to be like the ladle which stirs all kinds of foods but knows not the taste of any.

 

धन्या द्विजमयी नौका विपरीता भवार्णवे ।
तरन्त्यधोगताः सर्वे उपरिष्ठाः पतन्त्यधः ।।१३।।

 

13. Those blessed souls are certainly elevated who, while crossing the ocean of life, take shelter of a genuine brahmana, who is likened unto a boat which crosses the ocean of material existence. They are not like passengers aboard an ordinary ship which runs the risk of sinking.

 

अयममृतनिधानं नायकोऽप्योषधीनाम्
अमृतमयशरीरः कान्तियुक्तोऽपि चन्द्रः ।
भवतिविगतरश्मिर्मण्डलं प्राप्य भानोः
परसदननिविष्टः को लघुत्वं न याति ।।१४।।

 

14. The moon, who is the abode of nectar and the presiding deity of all medicines, although immortal like amrita and resplendent in form, loses the brilliance of his rays when he repairs to the abode of the sun (day time). Therefore will not an ordinary man be made to feel inferior by going to live at the house of another ?

 

अलिरयं नलिनीदलमध्यगः
कमलिनीमकरन्दमदालसः ।
विधिवशात्परदेशमुपागतः
कुटजपुष्परसं बहु मन्यते ।।१५।।

 

15. This humble bee, who always resides among the soft petals of the lotus and drinks abundantly 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 be nice.

 

पीतः क्रुद्धेन तातश्र्चरणतलहतो वल्लभो येन रोषा
दाबाल्याद्विप्रवर्यैः स्ववदनविवरे धार्यते वैरिणी मे ।
गेहं मे छेदयन्ति प्रतिदिवसमुमाकान्तपूजानिमित्तं
तस्मात्खिन्ना सदाहं द्विजकुलनिलयं नाथ युक्तं त्यजामि ।।१६।।

 

16. (Lord Visnu asked His spouse Lakshmi why She did not care to live in the house of a brahmana. Then She replied), "O Lord,  a rishi named Agastya drank up My father (the ocean) in anger; Brighu Muni kicked You; brahmanas pride themselves on their learning having sought the favour of My competitor Sarasvati; and lastly they pluck each day the lotus which is My abode, and therewith worship Lord Shiva. Therefore, O Lord, I fear to dwell with a brahmanas.

 

17. There are many ways of binding by which one can be dominated and controlled in this world, but the bond of affection is the strongest. For example, take the case of the humble bee which, although expert at piercing hardened wood, becomes caught in the embrace of its beloved flowers (as the petals close at dusk).

 

18. Although sandalwood be cut, it does not forsake its natural quality of fragrance; so also the elephant does not give up sportiveness though he should grow old. The sugarcane does not cease to be sweet though squeezed in a mill; so the man of noble extraction does not lose his lofty qualities, no matter how pinched he is by poverty.

Chapter Fourteen

।। चाणक्य नीति शास्त्र ।। 

 

आत्मापराधवृक्षस्य फलान्येतानि देहिनाम् ।

दारिद्र्यदुःखरोगाणि बन्धनव्यसनानि च ।।

 

Poverty, disease, sorrow, imprisonment and other evils are the fruits borne by the tree of one's own sins. 1.

 

पुनर्वित्तं पुनर्मित्रं पुनर्भार्या पुनर्महि ।

एतत्सर्वं पुनर्लभ्यं न शरीरं पुनः पुनः ।।

 

Wealth, a friend, a wife, and a kingdom may be regained; but this body when lost may never be acquired again. 2.

 

बहूनां चैव सत्त्वानां समवायो रिपुञ्जयः ।

वर्षाधाराधरो मेघस्तृणैरपि निर्वायते ।।

 

The enemy can be overcome by the union of large numbers, just as grass through its collectiveness wards off erosion caused by heavy rainfall. 3.

 

जले तैलं खले गुह्यं पात्रे दानं मनागपि ।

प्राज्ञे शास्त्रं स्वयं याति विस्तारं वस्तुशक्तितः ।।

 

Oil on water, a secret communicated to a base man, a gift given to a worthy receiver, and scriptural instruction given to an intelligent man spread out by virtue of their nature. 4.

 

धर्माख्याने श्मशाने च रोगिणां या मतिर्भवेत् ।

सा सर्वदैव तिष्ठेच्चेत्को न मुच्येत बन्धनात् ।।

 

If men should always retain the state of mind they experience when hearing religious instruction, when present at a crematorium ground, and when in sickness -- then who could not attain liberation. 5.

 

उत्पन्नपश्चात्तापस्य बुद्धिर्भवति यादृशी ।

तादृशी यदि पूर्वं स्यात्कस्य न स्यान्महोदयः ।।

 

If a man should feel before, as he feels after, repentance -- then who would not attain perfection? 6.

दाने तपसे शौर्ये वा विज्ञाने विनये नये ।

विस्मयो नहि कर्तव्यो बहुरत्ना वसुंधरा ।।

We should not feel pride in our charity, austerity, valour, scriptural knowledge, modesty and morality because the world is full of the rarest gems. 7.

दूरस्थोऽपि न दूरस्थो यो यस्य मनसि स्थितः ।

यो यस्य ह्रदये नास्ति समिपस्थोऽपि दूरतः ।।

He who lives in our mind is near though he may actually be far away; but he who is not in our heart is far though he may really be nearby. 8.

 यस्माच्च प्रियमिच्छेत्तु तस्य ब्रूयात्सदा प्रियम् ।

व्याधो मृगवधं कर्तुं गीतं गायति सुस्वरम् ।।

We should always speak what would please the man of whom we expect a favour, like the hunter who sings sweetly when he desires to shoot a deer. 9.

अत्यासन्ना विनाशाय दुरस्था न फलप्रदा ।

सेव्यतां मध्यभावेन राजा वन्हिर्गुरूः स्त्रियः ।।

It is ruinous to be familiar with the king, fire, the religious preceptor, and a woman. To be altogether indifferent of them is to be deprived of the opportunity to benefit ourselves, hence our association with them must be from a safe distance. 10.

 अग्निरापः स्त्रियो मूर्खाः सर्पा राजकुलानि च ।

नित्यं यत्नेन सेव्यानि सद्यः प्राणहराणि षट् ।।

We should always deal cautiously with fire, water, women, foolish people, serpents, and members of a royal family; for they may, when the occasion presents itself, at once bring about our death. 11.

स जीवति गुणा यस्य यस्य धर्मः स जीवति ।

गुणधर्मनिहीनस्य जीवितं निष्प्रयोजनम् ।।

He should be considered to be living who is virtuous and pious, but the life of a man who is destitute of religion and virtues is void of any blessing. 12.

 यदिच्छसि वशीकर्तुं जगदेकेन कर्मणा ।

पुरा पञ्चदशास्येभ्यो गां चरन्ति निवारय ।।

If you wish to gain control of the world by 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 you: the five sense objects (objects of sight, sound, smell, taste, and touch); the five sense organs (ears, eyes, nose, tongue and skin) and organs of activity (hands, legs, mouth, genitals and anus). 13.

 प्रस्तावसदृशं वाक्यं प्रभावसदृशं प्रियम् ।

आत्मशक्तिसमं कोपं यो जानाति स पण्डितः ।।

He is a pandit (man of knowledge) who speaks what is suitable to the occasion, who renders loving service according to his ability, and who knows the limits of his anger. 14.

 एक एव पदार्थस्तु त्रिधा भवति वीक्षितः ।

कुणपं कामिनी मांसं योगिभिः कामिभिः श्र्वभिः ।।

One single object (a woman) appears in three different ways to different kinds of men: To the man who practices austerity woman appears as a corpse. To the sensual  man she appears as a woman, and to the dogs as a lump of flesh. 15.

 सुसिद्धमौषधं धर्मं गृहच्छिद्रं च मैथुनम् ।

कुभक्तं कुश्रुतं चैव मतिमान्न प्रकाशयेत् ।।

A wise man should not disclose following things : 1. the formula of a medicine which he has well prepared; 2. an act of charity which he has performed; 3. domestic conflicts; 4. private affairs with his wife; 5. poorly prepared food he may have been given; 6. slang he may have heard. 16.

 तावन्मौनेन नीयंन्ते कोकिलेश्र्चैव वासराः ।

यात्सर्वजनानन्ददायिनी वाक्प्रवर्तते ।।

The cuckoos remain silent for a long time (for several seasons) until they are able to sing sweetly (in the Spring ) so as to give joy to all. 17.

 धर्मं धनं च धान्यं च गुरोर्वचनमौषधम् ।

सुगृहीतं च कर्तव्यमन्यथा तु न जीवति ।।

We should secure and keep the following: the blessings of meritorious deeds, wealth, grain, the words of the spiritual master, and rare medicines. Otherwise life becomes impossible. 18.

 त्यज दुर्जनसंसर्गं भज साधुसमागमम् ।

कुरु पुण्यमहोरात्रं स्मर नित्यमनित्यतः ।।

Avoid wicked company and associate with saintly persons. Acquire virtue day and night, and always meditate on that which is eternal forgetting that which is temporary. 19.

Chapter Thirteen

|| चाणक्य नीती शास्त्र || 

मूहूर्तमपि जीवेच्च नरः शुक्लेन कर्मणा ।
न कल्पमपि कष्टेन लोकद्वयविरोधिना ।।

A man may live but for a moment, but that moment should be spent in doing auspicious deeds. It is useless living even for a kalpa (4,320,000 *1000 years) and bringing only distress upon the two worlds (this world and the next).1.

गते शोको न कर्तव्यो भविष्यं नैव चिन्तयेत् ।

वर्तमानेन कालेन वर्तयन्ति विचक्षणाः ।।

We should not lament for what is past, nor should we be anxious about the future; men of discernment deal only with the present moment. 2.

स्वभावेन हि तुष्यंन्ति देवाः सत्पुरुषाः पिता ।

ज्ञातयः स्नानपानाभ्यां वाक्यदानेन पण्डिताः ।।

It certainly is nature of the demigods, men of good character, and parents to be easily pleased. Near and distant relatives are pleased when they are hospitably received with bathing, food, and drink; and pandits are pleased with an opportunity for giving spiritual discourse. 3.

Even as the unborn baby is in the womb of his mother, these five are fixed as his life destiny: his life span, his activities, his acquisition of wealth and knowledge, and his time of death. 4.

अहो बत विचित्राणि चरितानि महात्मनाम् ।

लक्ष्मीं तृणाय मन्यन्ते तद्भारेण नमन्ति च ।।

O see what a wonder it is! The doings of the great are strange: they treat wealth as light as a straw, yet, when they obtain it, they bend under its weight. 5.

यस्य स्नेहो भयं तस्य स्नेहो दुःखस्य भाजनम् ।

स्नेहमूलानि दुःखानि तानि त्यक्त्वा वसेत् सुखम् ।।

He who is overly attached to his family members experiences fear and sorrow, for the root of all grief is attachment. Thus one should discard attachment to be happy. 6.

अनागतविधाता च प्रत्युत्पन्नमतिस्तथा ।

द्वावेतौ सुखमेधेते यद्भविष्यो विनश्यति ।।

He who is prepared for the future and he who deals cleverly with any situation that may arise are both happy; but the fatalistic man who wholly depends on luck is ruined. 7.

राज्ञि धर्मिणि धर्मिष्ठाः पापे पापाः समे समाः ।

राजानमनुवर्तन्ते यथा राजा तथा प्रजाः ।।

If the king is virtuous, then the subjects are also virtuous. If the king is sinful, then the subjects also become sinful. If he is mediocre, then the subjects are mediocre. The subjects follow the example of the king. In short, as is the king so are the subjects. 8.

जीवन्तं मृतवन्मये देहिनं धर्मवर्जितम् ।

मृतो धर्मेण संयुक्तो दीर्घजीवी न संशयः ।।

I consider him who does not act religiously as dead though living, but he who dies acting religiously unquestionably lives long though he is dead. 9.

धर्मार्थकाममोक्षाणां यस्यैकोऽपि न विद्यते ।

अजागलस्तनस्येव तस्य जन्म निरर्थकम् ।।

He who has acquired neither virtue, wealth, satisfaction of desires nor salvation (dharma, artha, kama, moksa), lives an utterly useless life, like the "nipples" hanging from the neck of a goat. 10.

The hearts of base men burn before the fire of other's fame, and they slander them being themselves unable to rise to such a high position. 11.

बन्धाय विषयासङ्गो मुक्तयै निर्विषयं मनः ।

 मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।।

Excessive attachment to sense pleasures leads to bondage, and detachment from sense pleasures leads to liberation; therefore it is the mind alone that is responsible for bondage or liberation. 12.

देहाभिमाने गलितं ज्ञानेन परमात्मनि ।

यत्र यत्र मनो याति तत्र तत्र समाधयः ।।

He who sheds bodily identification by means of knowledge of the indwelling Supreme Self (Paramatma), will always be absorbed in meditative trance (samadhi) wherever his mind leads him. 13.

ईप्सितं मनसः सर्वं कस्य सम्पद्यते सुखम् ।

दैवयत्तं यतः सर्वं तस्मात्सन्तोषमाश्रयेत् ।।

Who realises all the happiness he desires? Everything is in the hands of God. Therefore one should learn contentment. 14.

यथा धेनुसहस्रेषु वत्सो गच्छति मातरम् ।

तथा यच्च कृतं कर्म कर्तारमनुगच्छति ।।

As a calf follows its mother even among a thousand cows, so the (good or bad) deeds of a man follow him. 15.

अनवस्तिथकार्यस्य न जने न वने सुखम् ।

जनो दहति संसर्गाद्वनं संगविवर्जनात् ।।

He whose actions are disorganised has no happiness either in the midst of men or in a jungle -- in the midst of men his heart burns by social contacts, and his helplessness burns him in the forest. 16.

खनित्वा हि खनित्रेण भूतले वारि विन्दति ।

तथा गुरुगतां विद्यां शुश्रूषुरधिगच्छति ।।

As the man who digs obtains underground water by use of a shovel, so the student attains the knowledge possessed by his preceptor through his service. 17.

कर्मायत्तं फलं पुंसां बुद्धिः कर्मानुसारिणि ।

तथापि सुधियश्र्चार्या सुविचार्यैव कुर्वते ।।

Men reap the fruits of their deeds, and intellects bear the mark of deeds performed in previous lives; even so the wise act after due circumspection. 18.

एकाक्षरप्रदातारं यो गुरुं नाभिवन्दते ।

श्र्वानयोनिशतं गत्वा चाण्डालेष्वभिजायते ।।

Even the man who has taught the spiritual significance of just one letter ought to be worshipped. He who does not give reverence to such a guru (teacher) is born as a dog a hundred times, and at last takes birth as a chandala (dog-eater). 19.

युगान्ते प्रचलेन्मेरुः कल्पान्ते सप्त सागराः ।

साधवाः प्रतिपन्नार्थान्न चलन्ति कदाचन ।।

At the end of the yuga, Mount Meru may be shaken; at the end of the kalpa, the waters of the seven oceans may be disturbed; but a sadhu will never deviate from the spiritual path. 20.

पृथिव्यां त्रिणि रत्नानि जलमन्नं सुभाषितम् ।

मूढैः पाषाणखण्डेषु रत्नसंज्ञा विधीयते ।।

There are three gems upon this earth; food, water, and pleasing words -- fools (mudhas) consider pieces of rocks as gems. 21.

Chapter Twelve

|| चाणक्य नीति शास्त्र || 

सानन्दं सदनं सुतास्तु सुधियः कान्ता प्रियालापिनी
इच्छापूर्तिधनं स्वयोषिति रतिः स्वाज्ञापराः सेवकाः |
आतिथ्यं शिवपूजनं प्रतिदिनं मिष्टान्नपानं गृहे
साधोः संगमुपासते च सततं धन्यो गृहस्ताश्रमः ||

 

He is a blessed grihasta (householder) in whose house there is a blissful 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 servants are obedient, in whose house hospitality is shown, the auspicious Supreme Lord is worshipped daily, delicious food and drink is partaken, and who finds joy in the company of devotees. 1.

 

आर्तेषु विप्रेषु दयान्वितश्र्च

यत् श्रद्धया स्वल्पमुपैति दानम् |

अनन्तपारमुपैति राजन्

यद्दीयते तन्न लभेद्द्विजेभ्यः ||

 

One who devotedly gives a little to a brahmana who is in distress is recompensed abundantly. Hence, O Prince, what is given to a good brahmana is got back not in an equal quantity, but in an infinitely higher degree. 2.

 

दाक्षिण्यं स्वजने दया परजने शाठ्यं सदा दुर्जने

प्रीतिः साधुजने स्मयः खलजने विद्वद्जने चार्जवम् |

शौर्यं शत्रुजने क्षमा गुरुजने नारीजने धूर्तता

इत्थं ये पुरुषा कलासु कुशलास्तेष्वेव लोकस्थितिः ||

 

men who are generous towards their relatives, who are kind to strangers, who are indifferent to the wicked people , who are loving to the good people ,  who are shrewd in their dealings with the base persons , who are frank with the learned persons, who are courageous with enemies, and who are humble with elders, and who are stern with the wife, are happy people in this world. 3.

 

हस्तौ दानविवर्जितौ श्रुतिपुटौ सारस्वतद्रोहिणौ
नेत्रे साधुविलोकनेन रहिते पादौ न तीर्थं गतौ |
अन्यायार्जितवित्तपुर्णमुदरं गर्वेण तङ्गं शिरौ
रे रे जम्बुक मुञ्च मुञ्च सहसा नीचं सुनिन्द्यं वपुः ||

 

O jackal, leave aside the body of that man at once, whose hands have never given in charity, whose ears have not heard the voice of learning, whose eyes have not beheld a pure devotee of the Lord, whose feet have never traversed to holy places, whose belly is filled with things obtained by crooked practices, and whose head is held high in vanity. Do not eat it, O jackal, otherwise you will become polluted. 4.

 

येषां श्रीमद्यशोदासुतपदकमले नास्ति भक्तिर्नराणां
येषामाभीरकन्याप्रियगुणकथने नानुरक्ता रसज्ञा |
येषां श्रीकृष्णलीलाललितरसकथासादरौ नैव कर्णौ
धिक् तान् धिक् तान् धिगेतान् कथयति सततं कीर्तनस्थो मृदङ्गः ||

 

Shame upon those who have no devotion to the lotus feet of Sri Krishna, the son of mother Yasoda. Shame upon those who have no attachment for the describing the glories of Srimati Radharani. Shame upon those whose ears are not eager to listen to the stories of the Lord's lila. Such is the meaning of the mridanga sound of dhik-tam dhik-tam dhigatam at kirtana . 5.

 

पत्रं नैव यदा करीलविटपे दोषो वसन्तस्य किं
नोलूकोsप्यवलोकते यदि दिवा सूर्यस्य किं दूषणम् ।
वर्षा नैव पतन्ति चातकमुखे मेघस्य किं दूषणं
यत्पूर्वं विधिना ललाटलिखितं तन्मार्जितुं कः क्षमः ॥

 

What fault is of spring that the bamboo shoot has no leaves? What fault is of the sun if the owl cannot see during the daytime? Is it the fault of clouds if no raindrops fall into the mouth of the chatak bird (the bird that drinks only rain drops)? Who can erase what Lord Brahma has inscribed upon our foreheads at the time of birth? 6.

 

सत्सन्गात्भवति हि साधुना खलानां

साधूनां न हि खलसन्गतः खलत्वम् ।
आमोदं कुसुमभवं मृदेव धत्ते
मृद्गन्धं नहि कुसुमानि धारयन्ति ॥ 

 

A wicked man may develop saintly qualities in the company of a devotee, but a devotee does not become impious in the company of a wicked person. The earth is scented by a flower that falls upon it, but the flower does not contact the odour of the earth. 7.

 

साधूनां दर्शनं पुण्यं तीर्थभूता हि साधवः ।
कालेन फ़लते तीर्थं सद्यः साधुसमागमः ॥ 

 

One indeed becomes blessed by having darshan (sight) of a devotee; because the devotee has the ability to purify immediately, whereas the sacred teertha (holy place) gives purity only after prolonged contact. 8

 

 विप्राऽस्मिन्नगरे महान् कथयकस्तालद्रुमाणां गणः
को दाता रजको ददाति वसनं प्रातर्गृ हीत्वा निशि ।
को दक्षः परवित्तदारहरणे सर्वोऽपि दक्षो जनः
कस्माज्जीवसि हे सखे विष कृमिन्यायेन जीवाम्यहम् ॥

 

A stranger asked a brahmana, "Tell me, who is great in this city?" The brahmana replied, "The cluster of Palmyra trees is great." Then the traveller asked, "Who is the most charitable person?" The brahmana answered, "The washer man who takes the clothes in the morning and gives them back in the evening is the most charitable." He then asked, "Who is the ablest man?" The brahmana answered, "Everyone is expert in robbing others of their wives and wealth." The man then asked the brahmana, "How do you manage to live in such a city?" The brahmana replied, "As a worm survives while even in a filthy place so do I survive here!" 9.

 

न विप्रपादोदकपंकजानिन
वेदशास्त्रध्वनिगर्जितानि ।
स्वाहास्वधाकारविवर्जितानि
श्मशानतुल्यानिगृहाणि तानि ॥

 

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 Supreme Lord) and swadha (offerings to the ancestors) are not performed, is like a crematorium. 10.

 

सत्यं माता पिता ज्ञानं धर्मो भ्राता दया सखा
शांतिः पत्नी क्षमा पुत्रः षडेते ममबान्धवाः ॥

 

(It is said that a sadhu, when asked about his family, replied thus): truth is my mother, and my father is spiritual knowledge; righteous conduct is my brother, and mercy is my friend, inner peace is my wife, and forgiveness is my son: these six are my kinsmen. 11.

 

अनित्यानि शरिराणि विभवो नैव शाश्वतः ।
नित्यं सन्निहितो मृत्युः कर्तव्यो धर्मसंग्रहः ॥

 

Our bodies are perishable, wealth is not at all permanent and death is always nearby. Therefore we must immediately engage in acts of merit. 12

 

निमन्त्रणोत्सवा विप्रा गावो नवतृणोत्सवाः ।
पत्युत्साहयुता भार्या अहं कृष्णचरणोत्सवः ॥

 

Arjuna says to Krishna. "Brahmanas (saintly men) find joy in going to feasts, cows find joy in eating their tender grass, wives find joy in the company of their husbands, and know, O Krishna, that in the same way I rejoice in battle. 13

 

मातृवत्परदारेषु परद्रव्याणि लोष्ठवत् ।
आत्मवत्सर्वभूतानि यः पश्यति स पंडितः ॥

 

He who regards another's wife as his mother, the wealth that does not belong to him as a lump of mud, and the pleasure and pain of all other living beings as his own -- truly sees things in the right perspective, and he is a true pandit. 14

 

धर्मे तत्परता मुखे मधुरता दाने समुत्साहता
मित्रेऽवंचकता गुरौ विनयता चित्तेऽतिगम्भीरता ।
आचारे शुचिता गुणे रसिकता शास्त्रेषु विज्ञातृता
रूपे सुन्दरता शिवे भजनता त्वय्यस्तिभी राघवः ॥

 

O Raghava (Lord Rama), the love of virtue, pleasing speech, and an ardent desire for performing acts of charity, guileless dealings with friends, humility in the guru's presence , deep tranquillity of mind, pure conduct, discernment of virtues, realized knowledge of the sastras (scriptures), beauty of form and devotion to God are all found in you." (The great sage Vasistha Muni, the spiritual preceptor of the dynasty of the sun, said this to Lord Ramachandra at the time of His proposed coronation). 15.

 

काष्ठं कल्पतरुः सुमेरुरचलश्चिन्तामणिः प्रस्तरः
सूर्यस्तीव्रकरः शशीक्षयकरः क्षारोहि वारां निधिः ।
कामो नष्टतनुर्बलिदितिसुतो नित्यं पशुः कामगाः
नैस्तांस्ते तुलयामि भो रघुपते कस्योपमादीयते ॥ 

 

The desire tree is wood; the golden Mount Meru is motionless; the wish-fulfilling gem cintamani is just a stone; the sun is scorching; the moon is prone to wane; the boundless ocean is saline; the demigod of lust lost his body (due to Shiva's wrath); Bali Maharaja, the son of Diti, was born into a clan of demons; and Kamadhenu (the cow of heaven) is a mere beast. O Lord of the Raghu dynasty! I cannot compare you to any one of these (taking their merits into account). 16. 

 

विद्या मित्रं प्रवासे च भार्या मित्रं गृहेषु च ।

व्याधिस्तस्यौषधं मित्रं धर्मा मित्रं मृतस्य च ॥ 

 

Realized learning (vidya) is our friend while travelling , the wife is a friend at home, medicine is the friend of a sick man, and meritorious deeds are the friends at death. 17. 

 

विनयं राजपुत्रेभ्यः पंडितेभ्यः सुभाषितम् ।

अनृतं द्यूतकारेभ्यः स्त्रीभ्यः शिक्षेत कैतवम् ॥

 

Courtesy should be learned from princes, the art of conversation from pandits, lying should be learned from gamblers and deceitful ways should be learned from women. 18.

 

अनालोक्य व्ययं कर्ता अनाथः कलहप्रियः ।

आर्तः स्त्रीसर्वक्षेत्रेषु नरः शीघ्र विनश्यति ॥

 

The unthinking spender, the homeless urchin , the quarrel monger, the man who neglects his wife and is heedless in his actions -- all these will soon come to ruination. 19.

 

नाऽऽहारं चिन्तयेत्प्राज्ञो धर्ममेकं हि चिन्तयेत् ।

आहारो हि मनुष्याणां जन्मना सह जायते ॥

 

The wise man should not be anxious about his food; he should be anxious to be engaged only in dharma (Krishna consciousness). the food of each man is created for him at his birth. 20.

 

धनधान्यप्रयोगेषु विद्यासंग्रहणे तथा ।

आहारे व्यवहारे च त्यक्तलज्जः सुखीभवेत् ॥

 

He who is not shy in the acquisition of wealth, grain and knowledge, and in taking his meals, will be happy. 21.

 

जलबिन्दुनिपातेन क्रमशः पूर्यते घटः ।

स हेतु सर्वविद्यानां धर्मस्य च धनस्य च ॥

 

As small drops will gradually fill a water pot, so also are knowledge, virtue and wealth gradually obtained. 22.

 

वयसः परिणामेऽपि यः खलः खलः एव सः ।

सम्पक्वमपि माधुर्यं नापयातीन्द्रवारुणम् ॥

 

The man who remains a fool even in advanced age is really a fool, just as the Indra-Varuna fruits do not become sweet no matter how ripe they might become. 23.

Chapter Eleven

|| चाणक्य नीति शास्त्र || 

 

दातृत्वं प्रियवक्तृत्वं धीरत्वमुचितज्ञता |
अभ्यासेन न लभ्यन्ते चत्वारः सहजा गुणाः ||

 

Generosity, pleasing address, courage and propriety of conduct are not acquired, but are inbred qualities. 11.1

 

आत्मवर्ग परित्यज्य परावर्गं समाश्रयेत् |
स्वयमेव लयं याति यथा राजान्यधर्मतः ||

 

He who forsakes his own community and joins another perishes as the king who embraces an unrighteous path. 11.2

 

हस्ती स्थूलतनुः स चाङ्कुशवशः किं हस्तिमात्रो S ङ्कुषो
दीपे प्रज्वलिते प्रणश्यति तमः किं दीपमात्रं तमः |
वज्रेणापि हताः पतन्ति गिरयः किं वज्रमात्रं नगा-
स्तेजो यस्य विराजते स बलवान्स्थूलेषु कः प्रत्ययः ||

 

The elephant has a huge body but is controlled by the Ankusha (goad): yet, is the goad as large as the elephant? A lighted candle banishes darkness: is the candle as vast as the darkness. A mountain is broken even by a thunderbolt: is the thunderbolt therefore as big as the mountain? No, he whose power prevails is really mighty; what is there in bulk (size)? 11.3

 

Text 4 not available.

 

गृहासक्तस्य नो विद्या नो दया मांसभोजनः |
द्रव्यलुब्धस्य नो सत्यं स्त्रैणस्य न पवित्रता ||

 

He who is engrossed in family life will never acquire knowledge; there can be no mercy in the eater of flesh; the greedy man will not be truthful; and purity will not be found in a woman and a hunter. 11.5

 

न दुर्जनः साधुदशामुपैति
बहुप्रकारैरपि शिक्ष्यमाणः |
आमूलसक्तिः पयसा घृतेन
न निम्बवृक्षो मधुरत्वमेति ||

 

The wicked man will not attain sanctity even if he is instructed in different ways, and the Neem tree will not become sweet even if it is sprinkled from the top to the roots with milk and ghee. 11.6

 

अन्तर्गतमलो दुष्टस्तीर्थस्थानशतैरापि |
न शुध्यति यथा भाण्डं सुराया दाहितं च सत् ||

 

Mental dirt cannot be washed away even by one-hundred baths in the sacred waters, just as a wine pot cannot be purified even by evaporating all the wine by fire. 11.7

 

न वेत्ति यो यस्य गुणप्रकर्षं
स तं सदा निन्दति नात्र चित्रम् |
यथा किराती करिकुम्भलब्धां
मुक्तां परित्यज्य बिभर्ति गुञ्जाम् ||

 

It is not strange if a man reviles (Degrades) a thing of which he has no knowledge, just 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 tribals wear as ornaments). 11.8

 

ये तु संवत्सरं पूर्णं नित्यं मौनेन भुञ्जते |
युगकोटिसहस्त्रं तैः स्वर्गलोके महीयते ||

 

He who for one year eats his meals silently (inwardly meditating upon the Lord's prasadam); attains to the heavenly planets for a thousand crore of years. ( Note: one crore equals ten million) 11.9

 

कामक्रोधौ तथा लोभं स्वादुशृङ्गारकौतुके |
अतिनिद्रातिसेवेच विद्यार्थी ह्यष्ट वर्जयेत् ||

 

The student (brahmacari) should completely renounce the following eight things -- his lust, anger, greed, desire for sweets, sense of decorating the body, excessive curiosity, excessive sleep, and excessive endeavour for bodily maintenance. 11.10

 

अकृष्टफ़लमूलानि वनवासरतिः सदा |
कुरुतेsहरः श्राद्धमृषिविप्रः स उच्यते ||

 

One who eats only fruits and roots and lives in forest, offering oblations for his ancestors and performing penances, that brahmana is called Rishi. 11.11

 

एकाहारेण संतुष्ट षट् कर्मनिरतः सदा |
ऋतुकालाभिगामि च स विप्रो द्विज उच्यते ||

 

He alone is a true brahmana (dvija or "twice-born") who is satisfied with one meal a day, who has the six samskaras performed for him (acts of purification such as garbhadhana, etc.), and who cohabits with his wife only once in a month on an auspicious day after her menses. 11.12

 

लौकिके कर्मणि रतः पशूनां परिपालकः |
वाणिज्यकृषिकर्मा यः स विप्रो वैश्य उच्यते ||

 

The brahmana who is engrossed in worldly affairs, who brings up and takes care of cows and who is engaged in a trade is really  a Vaishya. 11.13

 

लाक्षादितैलनीलीनां कौसुम्भमधुसर्पिषाम् |
विक्रेता मद्यमांसानां स विप्र शूद्र उच्यते ||

 

The brahmana who sells lac-die, articles, oil, indigo, silken cloth, honey, clarified butter, liquor, and flesh is a Shudra. 11.14

 

परकार्यविहन्ता च दाम्भिकः स्वार्थसाधकः |
छली द्वेषि मृदुः क्रूरो विप्रो मार्जार उच्यते ||

 

The brahmana who thwarts the doings of others, who is hypocritical, selfish, and a deceitful hater, and who speaks mildly but cherishes cruelty in his heart, is called a cat. 11.15

 

वापिकूपतगाडानामारामसुरवेश्वनाम् |
उच्छेदने निराशन्कः स विप्र म्लेच्छ उच्यते ||

 

The brahmana who destroys a pond, a well, a tank, a garden and a temple is called a mleccha. 11.16

 

देवद्रव्यं गुरुद्रव्यं परदाराभिदर्शनम् |
निर्वाहः सर्वभूतेषु विप्रचान्डाल उच्यते ||

 

The brahmana who steals the property of the Deities and the spiritual preceptor, who cohabits with another's wife, and who maintains himself by eating anything and everything is called a chandala. 11.17

 

देयं भोज्यधनं धनं सुकृतिभिर्नो संचयस्तस्य वै
श्रीकर्णस्य बलेश्र्च विक्रमपतेरद्यापि कीर्तिः स्थिता |
अस्माकं मधुदानभोगरहितं नाथं चिरात्सन्चितं
निर्वाणादिति नैजपादयुगुलं धर्षन्त्यहो मक्षिकाः ||

 

The meritorious should give away in charity all that they have in excess of their needs. By charity only Karna, Bali and King Vikramaditya survive even today. Just see the plight of the honeybees beating their legs in despair upon the earth. They are saying to themselves, "Alas! We neither enjoyed our stored-up honey nor gave it in charity, and now someone has taken it from us in an instant." 11.18

Chapter Ten

|| चाणक्य नीति शास्त्र || 

 

धनहीनो न हीनश्र्च धनिकः स सुनिश्र्चयः |

विद्यारत्नेन हीनो यः स हीनः सर्ववस्तुषु ||

 

One destitute of wealth is not destitute, he is indeed rich (if he is learned); but the man devoid of learning is destitute in every way. 10.1

 

दृष्टिपूतं न्यसेत्पादं वस्त्रपूतं पिबेज्जलम् |

शास्त्रपूतं वेदद्वाक्यः मनःपूतं समाचरेत् ||

 

We should carefully scrutinize that place upon which we step (having it ascertained to be free from filth and living creatures like insects, etc.). We should drink water which has been filtered (through a clean cloth). We should speak only those words which have the sanction of the scriptures. And we should do that act which we have carefully considered. 10.2

 

सुखार्थी चेत्यजेद्विद्यां विद्यार्थी चेत्यजेत्सुखम् |

सुखार्तिनः कुतो विद्या सुखं विद्यार्थिनः कुतः ||

 

He who desires sense gratification must give up all thoughts of acquiring knowledge; and he who seeks knowledge must not hope for sense gratification. How can he who seeks sense gratification acquire knowledge, and he who possesses knowledge enjoy mundane sense pleasure? 10.3

 

कवयः किं न पश्यन्ति किं न भक्ष्यन्ति वायसः |

मद्यपः किं न जल्पन्ति किं न कुर्वन्ति योषितः ||

 

What is it that escapes the observation of poets? What is that act which women are incapable of doing? What will drunken people not prate? What will not a crow eat? 10.4

 

रङ्कं करोति राजानं राजानं रङ्कमेव च |
धनिनं निर्धनं चैव निर्धनं धनिनं विधिः ||

 

Fate makes a beggar a king and a king a beggar. He makes a rich man poor and a poor man rich. 10.5

 

लुब्धानां याचकः शत्रुर्मुर्खानां बोधको रिपुः |
जारस्त्रिणां पतिः शत्रुश्र्चौराणां चन्द्रमा रिपुः ||

 

The beggar is a miser's enemy; the wise counsellor is the fool's enemy; her husband is an adulterous wife's enemy; and the moon is the enemy of the thief. 10.6

 

येषां न विद्या न तपो न दानं
ज्ञानं न शीलं न गुणो न धर्मः |
ते मर्त्यलोके भुविभारभूता
मनुष्यरूपेण मृगश्र्चरन्ति ||

 

Those who are destitute of learning, penance, knowledge, good disposition, virtue and benevolence are brutes wandering the earth in the form of men. They are burdensome to the earth. 10.7

 

अन्तः सारविहीनानामुपदेशो न जायते |
मलयाचलसंसर्गान्न वेणुश्र्चन्दनायते || 

 

Those that are empty-minded cannot be benefited by instruction. Bamboo does not acquire the quality of sandalwood by being associated with the Malaya  Mountain. 10.8

 

यस्य नास्ति स्वयं प्रज्ञा शास्त्रं तस्य करोति किम् |
लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति ||

 

What good can the scriptures do to a man who has no sense of his own? Of what use is a mirror to a blind man? 10.9

 

दुर्जनं सज्जनं कर्तुमुपायो नहि भूतले |
अपानं शातघा धौतं न श्रेष्ठमिन्द्रियं भवेत् ||

 

Nothing can reform a bad man, just as the posterious cannot become a superior part of the body though washed one hundred times. 10.10

 

आप्तद्वेषाद्भवेन्मृत्युः परद्वेषाद्धनक्षयः |

राजद्वेषाद्भवेन्नाशो ब्रह्मद्वेषात्कुलक्षयः || 

 

By offending a kinsman, life is lost; by offending others, wealth is lost; by offending the king, everything is lost; and by offending a brahmana one's whole family is ruined. 10.11

 

वरं वनं व्याघ्रगजेन्द्रसेवितं

दृमालयं पत्रफ़लाम्बुसेवनम् |

तृणेषु शय्या शतजीर्णवल्कलं

न बन्धुमध्ये धनहीनजीवनम् ||

 

It is better to live under a tree in a jungle inhabited by 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 barks of trees than to live amongst one's relations when reduced to poverty. 10.12

 

विप्रो वृक्षस्तस्य मूलं च संध्या

वेदः शाखा धर्मकर्माणि पत्रम् |

तस्मान्मूलं यत्नतो रक्षणीयं

छिन्ने मूले नैव शाखा न पत्रम् ||

 

The brahmana is like tree; his prayers are the roots, his chanting of the Vedas are the branches, and his religious act are the leaves. Consequently effort should be made to preserve his roots for if the roots are destroyed there can be no branches or leaves. 10.13

 

माता च कमला देवी पिता देवो जनार्दनः |
बान्धवा विष्णुभक्ताश्र्च स्वदेशो भुवनोत्रायम् ||

 

My mother is Kamala devi (Lakshmi), my father is Lord Janardana (Vishnu), my kinsmen are the Vishnu-bhaktas (Vaisnavas) and, my homeland is all the three  worlds. 10.14

 

एकवृक्षसमारूढा नानावर्णा विहङ्गमाः |
प्रभाते दिक्षु दशसु यान्ति का तत्र वेदना ||

 

(Through the night) a great many kinds of birds sit and rest on a tree but in the morning they fly in all the ten directions. Why should we lament for that? (Similarly, we should not grieve when we must inevitably part company from our dear ones). 10.15

 

बुद्धिर्यस्य बलं तस्य निर्बुद्धेश्र्च कुतो बलम् |
वने सिंहो यदोन्मत्तः मशकेन निपातितः ||

 

He who possesses intelligence is strong; how can the man that is unintelligent be powerful? The lion of the forest having lost his senses by intoxication was tricked into a lake by a small rabbit. (this verse refers to a famous story from the niti-sastra called Panchatantra compiled by the pandit Vishnusharma 2500 years ago). 10.16

 

का चिन्ता मम जीवने यदि हरिर्विश्वम्भरो गीयते
नो चेदर्भकजीवनाय जननीस्तन्यं कथं नेर्ममे |
इत्यालोच्य मुहुर्मुहुर्यदुपते लक्ष्मीपते केवलं
त्वत्पादाम्बुजसेवनेन सततं कालो मया नीयते ||

 

Why should I be concerned for my maintenance while absorbed in praising the glories of Lord Vishwambhara (Vishnu), the supporter of all. Without the grace of Lord Hari, how could milk flow from a mother's breast for a child's nourishment? Repeatedly thinking only in this way, O Lord of the Yadus, O husband of Lakshmi, all my time is spent in serving Your lotus feet. 10.17

Chapter Nine

|| चाणक्य नीति शास्त्र || 

 

मुक्तिमिच्छसि चेत्तात विषयन्विषवत्त्यज |

क्षमार्जवदयाशौचं सत्यं पीयूषवत्पिब ||

 

My dear child, if you desire to be free from the cycle of birth and death, then abandon the objects of sense gratification as poison. Drink instead the nectar of forbearance, upright conduct, mercy, cleanliness and truth. 9.1

 

परस्परस्य मर्माणि ये भाषन्ते नराधमाः |

त एव विलयं यान्ति वल्मिकोदरसर्पवत् ||

 

Those base men who speak of the secret faults of others destroy themselves like serpents who stray onto anthills. 9.2

 

गन्धः सुवर्णे फ़लमिक्षुदण्डे 

नाकरि पुष्पं खलु चन्दनस्य |

विद्वान्धनाढयश्र्च नृपश्र्चिरायुः 

धातु पुरा कोsपि न बुद्धिदोsभूत् || 

 

Perhaps nobody has advised Lord Brahma, the creator, to impart perfume to gold; fruit to the sugar cane; flowers to the sandalwood tree; wealth to the learned; and long life to the king. 9.3

 

सर्वौषधीनाममृता प्रधाना
सर्वेषु सौख्येष्वसनं प्रधानम् |
सर्वेन्द्रियाणां नयनं प्रधानं
सर्वेषु गात्रेषु शिरः प्रधानम् ||

 

Nectar (amrita) is the best among medicines; eating good food is the best 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 body. 9.4

 

दूतो न संचरति खे न चलेच्च वार्ता
पूर्वं न जल्पितमिदं न च संगमोस्ति |
व्योम्नि स्थितं रविशाषिग्रहणं प्रशस्तं
जानाति यो द्विजवरः स कथं न विद्वान् ||

 

No messenger can travel in the sky and no news come from the sky. The voice of the inhabitants of the sky can never be heard, nor can any contact be established with them. Therefore the brahmana who can predict the eclipse of the sun and the moon which are situated in the sky must be considered as a vidwan (a man of great learning). 9.5

 

विद्यार्थी सेवकः पान्थः क्षुधार्थो भयकातरः |
भाण्डारी प्रतिहारी च सप्त सुप्तान्प्रभोदयेत् ||

 

The student, the servant, the traveller, the hungry person, the frightened man, the treasury guard, and the manager: these seven ought to be awakened if they fall asleep. 9.6

 

अहिं नृपं च शार्दूलं वृद्धं च बालकं तथा |
परश्र्वानं च मूर्खं च सप्त सुप्तान्न बोधयेत् ||

 

The serpent, the king, the tiger, the stinging wasp, the small child, the dog owned by other people, and the fool: these seven ought not to be awakened from sleep. 9.7

 

अर्धाधीताश्र्च यैर्वेदास्तथा शूद्रान्न भोजनाः |
ते द्विजाः किं करिट्ष्यन्ति निर्विशा इव पन्नगाः ||

 

Of those who have studied the Vedas for material rewards, and those who accept foodstuffs offered by shudras, what potency they will have? They are just like serpents without fangs. 9.8

 

यस्मिन्रुष्टे भयं नास्ति तुष्टे नैव  धनागमः |
निग्रहोSनुग्रहो नास्ति स रुष्टः किं करिष्यति ||

 

He who neither arouses fear by his anger, nor bestows a favour when he is pleased can neither control nor protect. What can he do? 9.9

 

निर्विषेणापि सर्पेण कर्तव्या महति फ़णा |
विषमस्तु न चाप्यस्तु घटाटोपो भयङ्करः ||

 

The serpent, without being poisonous, may raise high its hood, but the show of terror is enough to frighten people, whether he be venomous or not. 9.10

 

प्रतर्द्यूतप्रसन्गेन मध्यान्ने स्त्रीप्रसन्गतः |
रात्रौ चौरप्रसन्गेन कालो गच्छन्ति धीमताम् || 

 

Wise men spend their mornings in discussing gambling, the afternoon discussing the activities of women, and the night hearing about the activities of theft. (The first item above refers to the gambling of King Yuddhisthira, the great devotee of Krishna. The second item refers to the glorious deeds of mother Sita, the consort of Lord Ramachandra. The third item hints at the adorable childhood pastimes of Sri Krishna who stole butter from the elderly cowherd ladies of Gokula. Hence Chanakya Pandits advises wise persons to spend the morning absorbed in Mahabharata, the afternoon studying Ramayana, and the evening devotedly hearing the Srimad-Bhagvatam). 9.11

 

स्वहस्तग्रथिता माला स्वहस्तघृष्टचन्दनम् |
स्वहस्तलिखितं स्तोत्रं शक्रस्यापि श्रीयं हरेत् ||

 

By preparing a garland for a Deity with one's own hand; by grinding sandal paste for the Lord with one's own hand; and by writing sacred texts with one's own hand -- one becomes blessed with opulence equal to that of Indra (The king of demigods). 9.12

 

Text 13 not available

 

दरिद्रता धीरतया विराजते
कुवस्त्रता शुभ्रतया विराजते |
कदन्नता चोष्णतया विराजते
कुरूपता शीलतया विराजते ||

 

Poverty is set off by fortitude (the strength of stable mind). The wear and tear of old garments is set off by keeping them clean. The badness of food is set off by warming it. The ugliness is set off by good behaviour. 9.14

Chapter Eight

|| चाणक्य नीति शास्त्र || 

 

अधमा धनमिच्छन्ति धनमानौ च मध्यमाः |
उत्तमा मानमिच्छन्ति मानो हि महतां धनम् ||

 

Low class men desire wealth; middle class men both wealth and respect; but the noble, honour only; hence honour is the noble man's true wealth. 8.1

 

8.2 is not available with us

 

दीपो भक्षयते ध्वान्तं कज्जलं च प्रसूयते |
यदन्नं भक्षयते नित्यं जायते तादृशी प्रजा ||

 

The lamp eats up the darkness and therefore it produces lamp black; in the same way according to the nature of our diet (sattva, rajas, or tamas) we produce offspring of similar quality. (Nature of diet will decide the nature of our children.) 8.3

 

 वित्तं देहि गुणान्वितेषु मतिमन्नान्यत्र देहि क्वचित्
प्राप्तं वारिनेधेर्जलं घनमुखं माधुर्ययुक्तं सदा |
जीवान्स्थावरजन्गमाश्र्च सकलान्सन्जीव्य भूमण्डलम्
भूयः पश्य तदेव कोटिगुणितं गच्छन्तमंभोनिधिं ||

 

O wise man! Give your wealth only to the worthy and never to others. The water of the sea received by the clouds is always sweet. The rain water enlivens all living beings of the earth both movable (insects, animals, humans, etc.) and immovable (plants, trees, etc.), and then returns to the ocean with its value multiplied a million fold. 8.4

 

चण्डालानां सहस्रैश्च सूरिभिस्तत्त्वदर्शिभिः |
एको हि यवनः प्रोक्तो न नीचो यवनात्परः ||

 

The wise men who have understood the essence of knowledge have declared that the yavana (meat eater) is equal in despicability to a thousand candalas ( the lowest class ), and hence a yavana (meat eater) is the most despicable of men; indeed there is no one more despicable than him. 8.5

 

तलाभ्यङ्गे चिताधूमे मैथुने क्षौरकर्मणि |
तावद्भवति चाण्डालो यावात्स्नानं न चाचरेत् ||

 

After having rubbed oil on the body, after encountering the smoke from a funeral pyre, after sexual intercourse, and after being shaved, one remains a chandala (low class person) until he takes bath. 8.6

 

अजीर्णे भेषजं वारि जीर्णे वारि बलप्रदम्  |

भोजने चामृतं वारि भोजनान्ते विषापाहम् ||

 

Water is the medicine for indigestion; it is invigorating when the food that is eaten is well digested; it is like nectar when drunk in the middle of a meal; and it is like poison when taken at the end of a meal. 8.7

 

हतं ज्ञानं क्रियाहीनं हतश्र्चाज्ञानितो  नरः |

हतं निर्णायकं सैन्यं स्त्रियो नष्टा ह्यभ्रर्तुकाः ||

 

Knowledge 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 husband. 8.8

 

वृद्धकाले मृता भार्या बन्धुहस्तगतम् धनम् |
भोजनं च पराधीनं तिस्रः पुंसां विडंबनाः ||

 

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 relatives, and depending upon others for food. 8.9

 

नाग्निहोत्रं विना वेदा न च दानं विना क्रिया |
न भावेन विना सिद्धिस्तमाद्भावो हि कारणम् ||

 

Chanting of the Vedas without making ritualistic sacrifices to the Supreme Lord through the medium of Agni are futile. Sacrifices not followed by bountiful gifts are futile. Perfection can be achieved only through devotion to the Supreme Lord because devotion is the basis of all success. 8.10

 

There is no austerity equal to a balanced mind, and there is no happiness equal to contentment; there is no disease like covetousness, and no virtue like mercy. 8.13

 

Anger is a personification of Yama (the demigod of death); thirst is like the hellish river Vaitarani; knowledge is like a kamadhenu (the cow of plenty); and contentment is like Nandanavana (the garden of Indra). 8.14

 

Moral excellence is an ornament for personal beauty; righteous conduct  is an ornament for high birth; success is an is an ornament for learning; and proper spending is an is an ornament for wealth. 8.15

 

निर्गुणस्य हतं रूपं दुः शीलस्य हतं कुलम् |

असिद्धस्य हता विद्या ह्यभोगेन हतं धनम् ||

 

Beauty is spoiled by an immoral nature; noble birth is spoiled by bad conduct; learning is spoiled without being perfected; and wealth is spoiled by not being properly utilized. 8.16

 

शुद्धं भूमिगतं तोयं शुद्धा नारी पतिव्रता |

शुचिः क्षेमकरो राजा संतोषो ब्राह्मणः शुचिः ||

 

Water seeping into the earth is pure; and a devoted wife is pure; the king who is the benefactor of his people is pure; and pure is the brahmana who is contented. 8.17

 

असन्तुष्टा द्विजा नष्टाः संतुष्टाश्र्च महीभृतः |

सलज्जा गणिका नष्टा निर्लज्जाश्र्च कुलाङ्गना ||

 

Discontented brahmanas, contented kings, shy prostitutes, and immodest housewives are ruined. 8.18

 

किं कुलेन विशालेन विद्याहीनेन देहिनाम् |

दुष्कुलं चापि विदुषो देवैरपि स पूज्यते ||

 

Of what avail is a high birth if a person is destitute of scholarship? A man who is of low origin is honoured even by the demigods if he is learned. 8.19

 

विद्वान्प्रशस्यते लोके विद्वान् सर्वत्र पूज्यते |

विद्यया लभते सर्वं विद्या सर्वत्र पूज्यते ||

 

A learned man is honoured by the people. A learned man commands respect everywhere for his learning. Indeed, learning is honoured everywhere. 8.20

 

Those who are endowed with beauty and youth and who are born of noble families are worthless if they have no learning. They are just like the Kimshuka blossoms ( flowers of the palasa tree) which, though beautiful, have no fragrance. 8.21

 

मांसभक्षैः सुरापानैर्मुखैश्र्चाक्षरवर्जितैः |

पशुभिः पुरुशाकारैर्भाराक्रान्ता हि मेदिनी ||

 

The earth is encumbered with the weight of the flesh-eaters, wine-drinkers, stupid persons and blockheads, who are beasts in the form of men. 8.22

 

अन्नहीनो देहेद्राष्ट्रं मन्त्रहीनश्र्च ऋत्विजः |

यजमानं दानहीनो नास्ति यज्ञसमो रिपुः ||

 

There is no enemy like a yajna (sacrifice) which consumes the kingdom when not attended by feeding on a large scale; consumes the priest when the chanting is not done properly; and consumes the yajaman (the responsible person) when the gifts are not made. 8.23