Verse 7.43

Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

त्रैविद्येभ्यस्त्रयीं विद्यां दण्डनीतिं च शाश्वतीम् ।
आन्वीक्षिकीं चात्मविद्यां वार्तारम्भांश्च लोकतः ॥ ४३ ॥

traividyebhyastrayīṃ vidyāṃ daṇḍanītiṃ ca śāśvatīm |
ānvīkṣikīṃ cātmavidyāṃ vārtārambhāṃśca lokataḥ || 43 ||

From persons learned in the Threefold Science he shall learn the Triad; as also the ancient Science of Government, the Science of Reasoning and the Science of the Soul; and also the art of commerce from experts—(43)

 

Medhātithi’s commentary (manubhāṣya):

If we read ‘vidyām’ with the Accusative ending (instead of ‘vidyāt’, the Injunctive verb), it will have to be construed with ‘Adhigacchet’, ‘shall learn’ (of verse 39).

In as much as it is laid down that the King is to be anointed only after he has passed through the stage of studentship, during which the Vedas will have been already learnt,—the present injunction is to be taken as pertaining to his continuing his study.

‘The three-fold science’ is that science which has three component parts; and he who learns this is said to be ‘versed in the three-fold science’;—from these he shall learn the ‘Triad’,—i.e., the three Vedas, the Ṛk. and the rest. That is, in all doubtful matters, he shall decide with the help of the Vedas; and he shall discuss the exact meaning of Vedic texts with the said learned persons; end he ahull not disregard knotty points thinking himself to be a powerful King and hence influenced by pride and haughtiness.

‘Also the Science of Government’;—the science relating to ‘daṇḍa’, and ‘daṇḍa’ is ruling, governing; that whereby enemies as also people inhabiting his own kingdom, when doing wrong, are kept in check; and this ‘governance’ consists in the employment of suitable ministers &c. The ‘science’ of this consists of the rules pertaining to it. This also he shall learn from persons versed in it, and knowing the works of Cāṇakya and other writers.

‘Ancient’;—this is purely eulogistic.

Though with the help of the Science of Government alone he may be enable to know the entire world, yet, in as much as that science is based upon induction, and the Science of Reasoning serves the purpose of bringing intelligence to the dull and corroboration to the intelligent,—it is necessary to supplement the said science with the Science of Reasoning, as also the Science of Politics and so forth; so also the Science of the Soul.

Or the terms ‘ānvīkṣikī’ and ‘ātmavidyā’ may be construed together; the meaning being—‘that Science of Reasoning which is beneficial to one’s self’;—that he should learn; as it is only such beneficial science that can be useful to him, in subjugating evil habits, misfortunes and mental disturbances. As for the Science of Reasoning propounded by the Buddhas, the Carvākas and other atheists, they cannot be of much use to him; on the contrary, they are likely to shake his faith, if he does not happen to be exceptionally intelligent.

When the king learns the Science of Reasoning by itself, then he becomes capable of employing choice language in hie communications with envoys;—so that he does not become open to ridicule.

‘The Art of Commerce’.—The acquiring of the knowledge of market-commodities, and the knowledge of trade-methods, with the help of Bṛhaspati’s work, constitutes ‘Commerce’: and activity pertaining thereto constitutes the ‘Art of Commerce’; that ie, learning the theories of commerce and then putting them into practice.

This he shall learn from ‘experts’—i.e., persons making a living by trade; these alone are ‘experts’ in matters relating to commerce.

The term ‘from experts’ may be construd (construed?) with the two preceding terms (‘Science of Reasoning’ and ‘Science of Soul’) also; so that we get at the meaning that all these three are to be learnt from men expert in them.—(43)

 

Explanatory notes by Ganganath Jha

This verse is quoted in Mitākṣarā (on 1.310), which, reads ‘ātmavidbhyo’ (for ‘ātmavidyām’) and hence avoids the confusion felt by the commentators on Manu;—in Madanapārijāta (p. 222), which explains ‘daṇḍanīti’ as ‘Arthaśāstra’, ‘Science of Polity’,—‘vārtā’ as ‘agriculture, commerce, cattle-tending and so forth’,—and ‘trayī’ as ‘Ṛk, Yayuṣ and Sāman’;—in Vīramitrodaya (Rājanīti, p. 118), which notes the reading ‘vidyām’, in which case, it says, the whole is to be construed with ‘adhigaccet’ of verse 39;—in Nṛsiṃhaprasāda (Āhnika, p. 36a);—and in Rājanītiratnākara (p. 6a).

 

Comparative notes by various authors

Gautama (11.3).—‘The king shall be fully instructed in the threefold science and in Logic.’

Yājñavalkya (1.310).—‘Fully instructed in Logic, in Political Science, in Agricultural Science and in the Threefold Science (Vedas).’

Arthaśāstra (pp. 34-35).—‘The discipline of the sciences is obtained through the authority of the professors of each; for the sake of this discipline one should always remain in constant touch with those learned in the sciences.’

Kāmandaka (1.59, 63, 66).—‘Association with the Preceptor bestows knowledge of the scriptures; knowledge of the scriptures increases humility. A king who is modest under culture never sinks under calamities. A king well-versed in polity, practising self-control, very soon attains to that shining pitch of prosperity that has been attained by other divine kings. The Preceptor is worshipped for the acquisition of learning; learning which has been mastered becomes instrumental in enhancing the prudence of the illustrious; and the habit of acting by prudence leads to prosperity.’

Kāmandaka (2.1 et. seq.)—‘The king after having controlled his senses, should direct his attention to the cultivation of the following branches of learning—Ānvīkṣikī (Logic), Trayī (Vedic Triad) Vārtā (Trade-Agriculture) and Daṇḍanīti (Science of Government). The followers of Manu hold that there are only three divisions of learning—Vedic Triad, Trade-Agriculture, and Science of Government; according to them Logie is only a branch of the Vedic Triad. The followers of Bṛhaspati postulate only two divisions:—Agriculture and Science of Government; as only these help men in acquiring wealth. According to Uśanas the Science of Government is the only division; the origin of all other forms of learning lies in this. But according to our own teacher, there are four branches :—Ānvīkṣikī deals with the knowledge of the self, Trayī with Dharma and Adharma (right and wrong), Vārtā with the acquiring and spending of wealth, and Daṇḍanīti with justice and injustice. Ānvīkṣikī, Trayī and Vārtā are excellent forms of knowledge; but they are of no avail if Daṇḍanīti is neglected.’

Arthaśāstra (p. 26).—‘Ānvīkṣikī (Philosophy), Trayī (Three Vedas), Vārtā (Trade-Agriculture) and Daṇḍanīti (Science of Government) are the Sciences;—according to the Mānavas, the Three Vedas, Trade-Agriculture and Science of Government—Philosophy being only a part of the Three Vedas; according to the Bārhaspatyas, Trade-Agriculture and Science of Government—the Three Vedas being only a cover for the man who knows the worldly affairs; the Science of Government is the only Science, say the followers of Uśanas—the progress of all Sciences being centred therein; there are four Sciences, says Kauṭilya; it is by means of these that one can understand the methods of acquiring wealth and spiritual merit; it is this that constitutes the essence of the Sciences. Sāṅkhya, Yoga and Lokāyata constitute ‘Philosophy’; Merit and Demerit are dealt with in the Three Vedas; Profit and Loss are dealt with in the Science of Trade-Agriculture; Policy, good and bad, is dealt with in the Science of Government.’

Śukranīti (1.303).—‘Logic, Three Vedas, Trade-Agriculture, and Science of Government,—these four branches of learning the king shall always study.’

Kāmandaka (1.21-22).—‘Knowledge of Polity, wise judgment, contentment, skilfulness,...... good conduct and restraint of the passions...... are the sources of all prosperity.’