Panchatantra: A reflex of Arthashastra
by M. N. Indrani | 2003 | 42,495 words
The essay studies the Panchatantra in relation to the Arthashastra by proposing that that Indian fable literature divides into educative and entertaining narratives, both traced back to the sacred Vedic texts. It highlights the 'Pancatantra' and its kin as representative of educative stories promoting ethical conduct and worldly wisdom through tale...
The concept of Mitra (Friend)
'Mitra' or a 'friend' is the seventh element of sovereignty. Indeed, a friend in association with the king does not hold as much administrative power as the minister has. Yet, before the eyes of the king, his friend occupies no less seat of honour than a minister. He happens to be king's bosom friend. He reads king's heart and does his duties for the welfare of the king and kingdom. . Defining the term 'Mitra' or friend in association with a king, Kautilya states that "he is regarded as the best friend of a king whose association with the king comes down directly from father and grandfather, who is long-standing, who is open to conviction, who never falls foul, and who is capable of making preparations for war quickly on a large scale.96 96. pitrpaitamaham nityam vasyamadvaidhyam mahallaghusamutthamiti mitrasampat | Arthasastra, VI Adhikarana (Mandalayoni), I Adhyaya, p.320.
160 In the same context, Kautilya enumerates the characteristic features of an enemy in contrast with a friend. Hence, the terms in the text like lubdha, Ksudraparisatka etc. applied to an enemy may autonimously be taken as applying to the characteristics of a friend, like alubdha, uttamaparisatka etc. Therefore, it would not be wrong to enumerate the qualities of a 'Mitra' as opposite to that of an enemy. They may be seen as below: 1) Rajabija (Born of royal family or good family). 2) Alubdha (Ungreedy). 3) Uttamaparisatka (Possessed of best assembly of ministers). 4) Yukta Prakrti (Being with loyal subjects). 5) Nyaya-vrtti (Doing always righteous deeds). 6) Nirvyasani (Devoid of ediction to mean pleasures). 7) Utsahi (Enthusiastic). 8) Prayatnapramana (Trusting to efforts). 9) Anubandha (Powerful). 10) Kliba (Potential). 11) Nityopakari (Even doing good to others). The qualities mentioned above may be considered as a suggestive and as being possessed by a friend associated with the king.
161 " So for as the Pancatantra is concerned, there are many references to a friend in general and in association with the king in particular. First of all, in the opening story of Pingalaka in the Mitrabheda. Damanaka and Karataka ponder over their duties to his king. In this context, Karataka describes in detail how a Rajavallabha or a friend associated to the king, should behave with his lord. Those are noted as below: 1. He is called Rajavallabha who desires long life to the king, who is clever in executing his duties without putting forth the doubts.97 2. He is called Rajavallabha who feels happy to accept the wealth as good acquisition when it is offered by his king, and who becomes pleased to wear the garments, ornaments etc. given by him. So also, Rajavallabha does not hold talk in private with the servants and wives of the king of the harem as it would lead to suspicion.98 97. jivite prabruvan proktah krtyakrtyavicaksanah | karoti nirvikalpam yah sa bhavedrajavallabhah || | Pancatantra, Mitrabheda, verse 54, p. 21. 98. prabhuprasadajam vittam supraptam yo nivedayet | vastradyam ca dadhatyange sa bhavedrajavallabhah || antapuracaraih sardham yo na mantram samacaret | na kalatrairnarendrasya sa bhavedrajavallabhah | Pancatantra, Mitrabheda, verses - 55 & 56, p. 21.
162 Further, he is called Rajavallabha who regards gambling as rightful as a messenger of Yama and the wives of the king as panthon.99 3. He is Rajavallabha who takes lead in war, who follows the king in the kingdom, and who waits upon the king at the door in the palace. Moreover, he who does not transgress the bounds of duty even in difficulties thinking that he is ever in high esteem with the king.100 He is Rajavallabha who is always intent upon showing hatred to those whom the king hates, and who acts agreeably towards those whom the king loves. 101 It has already been noted that a good friend of a king should also belong to a royal family. Accordingly Visnusarma also makes a suggestive reference to it and states that one should make friends who are one's equals, because a man who 99. dyutam yo yamadutabham halam halahalopamam | pasyeddaran vrthakaran sa bhavedrajavallabhah || Pancatantra, Mitrabheda, verses - 57, p.21. 100. yuddhakale'graniryah syat sada prsthanugah pure | prabhordvarasrito harmye sa bhavedrajavallabhah || sammato'ham vibhornityamiti matva vyatikramet | krcchresvapi na maryadam sa bhavedrajavallabhah || Pancatantra, Mitrabheda, verses - 58, 59, p. 21 101 dvesidvesaparo nityamistanamistakarmakrt | yo naro naranathasya sa bhavedrajavallabhah || Pancatantra, Mitrabheda, verse - 60, p. 22. Note: The term Rajavallabha may also be applied to Rajasevaka.
163 has friends accomplishes the objects, even such as are difficult to be accomplished. 10 Laying stress on the same point, Visnusarma exemplifies that the friendship and marriage are proper between those whose wealth is equal and not between the fat and the lean (rich and poor). The friendship in otherwise case becomes rediculous.103 Evidently enough, the Pancatantra in its Mitrasamprapti makes many references to the characteristic features of true friend as revealed by Kautilya. Referring to Kautilya's third type of friend of submissive nature i.e., sarvatobhogi, Visnusarma makes a note that a good friend is one of the extra-ordinary elements, whoever gives the same delight to the host by his mere presence. 104 Identifying a core importance of 'Mitra' in the elements of sovereignty, Kautilya recognises the real characteristic feature 102. mitravansadhayatyarthanduh sadhyanapi vai yatah | tasmanmitrani kurvita samananyeva catmanah || Pancatantra, Mitrasamprapti, verse-27, p. 11 103. yayoreva samam vittam yayoreva samam kulam | tayomaitri vivahasca na tu pustavipustayoh || yo mitra kurute mudha atmano'sadrsam kudhih | hinam vapyadhikam vapi hasyatam yatyasau janah || Pancatantra, Mitrasamprapti, verse - 29 and 30, p. 12. 104. suhrdo bhavane yasya samagacchanti nityasah | citte ca tasya saukhyasya na kincitpratimam sukham || Pancatantra, Mitrasamprapti, verse - 18, p. 7.
164 of friendship which lies in giving help. He makes a statement that a friend of submissive nature though temporary, will be a true-friend so long as he is helpful. 105 He observes the minute details of the nature and characteristic features of a friend as conducive to the establishment of sovereignty, and further gives the cordinal aspects of a good friend. They are long-standing, submissive, easy to be roused, come from father and grand fathers, powerful, never of a contradictory nature. 1 Under the aspects of long-standing nature of the friend, Kautilya says, he should maintain friendship with disinterested motives. Submissive type of friend is classified into three as - -1) Ekatobhogi (he who is enjoyable only by one). 2) Ubhayatobhogi (one who is enjoyable by two i.e. enemy and the conqueror). 107 3) Sarvatobhogi (one who is enjoyable by all). 105. nityamalpabhogam sreyah | mahabhogamanityamupakarabhayakramati | upakrtya va pratyadatumihate | nityamalpabhogam satatya-dalpamupakurvat mahata kalena mahadupakaroti | Arthasastra, VII Adhikarana (Sadgunyam), IX Adhyaya, p. 357. 106. nityam vasyam laghutthanam pitrpaitamaham mahat | advaidhya ceti sampannam mitram sadgunyamucyate || Arthasastra, VII Adhikarana (Sadgunyam) IX Adhyaya, p. 359. 107. rte yadartham pranayadraksyate yasca raksati | purvopacitasambandham tanmitram nityamucyate || Arthasastra, VII Adhikarana (Sadgunyam) IX Adhyaya, p. 359. sarvacitramahabhogam trividham vasyamucyate | ekatobhogyabhayatah sarvatobhogi caparam || || Arthasastra, VII Adhikarana (Sadgunyam) IX Adhyaya, p. 359.
165 Referring to long-standing friendship, it is said that the friendship of good men in the beginning is very thin, but gradually it increases like the shadow of an object in the second half of the day. 108 So long as long-standing feature of a true friend is concerned, Mantharaka (a tortoise) makes a significant statement seeing Laghu-patanaka (a crow) approaching him together with Hiranyaka (a mouse) on his back. One should secure that friend most desirable one, whose mind never undergoes any change in prosperity and who ever remains as true friend. Morever, he who continues to be a friend when the time of adversity comes, is a true friend.1 W Here the phrase "undergoing no change" directly invests Kautilya's word (uncontradictory nature) as being one of the six features of the friend. A true friend of the king, Visnusarma suggests, brings the goddess of wealth to the kingdom itself, as he is endowed with attractive qualities. Such a friend inherits with power of 108. arambhagurvi ksayini kramena laghvi pura vrddhamati ca pascat | • dinasya purvardhaparardhabhinna chayeva maitri khalasajjananam || Pancatantra, Mitrasamprapti, verse - 39, p. 15. 109. vikaram yati no cittam vitte yasya kadacana | mitram syatsarvakale ca karayenmitramuttamam || apatkale tu samprapte yanmitram mitrameva tat || Pancatantra, Mitrasamprapti, verse 114 & 116, p. 49.
166 enthusiasm, industriousness knowledge of theory and practice of administrative policies. Such friend is not addicted to vices, who is brave, grateful and firm in friendship. 110 Again in connection with helping feature of a true friend, Citranga (a deer) speaks out the truth of friendship before Laghupatanaka (a crow) when the former's life was at stake, i.e. "If a friend is seen when loss of life is at hand, it brings consolation to both afterwards" because there is no other person than a friend in this world who can surmount a difficulty. 111 And such a friend is regarded by the king as most deserving recepta for whole faith, barring his mother wife, brother, and the son as well.112 Suggesting that a king who remains in close association with his true friend, ever becomes successful in all his dealings of the administration. Visnusarma makes a significant remark as below. 113 110. utsahasampannamadirghasutram kriyavidhijnam vyasanesvasaktam | suram krtajnam drdhasauhrdam ca laksmih svayam margati vasahetoh || Pancatantra, Mitrasamprapti, verse - 126, p.52. 111. pranatyaye samutpanne yadi syanmitradarsanam | tadvabhyam sukhadam pascajivato'pi mrtasya ca || na taratyapadam kascidyotra mitravivarjitah || Pancatantra, Mitrasamprapti, verse - 175 dk 178, p.71-72. 112. na matari na daresu sodarye na catmaje | * visrambhastadrsah pumsam yadrmitre nirantare || Pancatantra, Mitrasamprapti, verse - 186, p.76. 113. yo mitrani karotyatra na kautilyena vartate | taih samam na parabhutim samprapnoti kathancana || Pancatantra, Mitrasamprapti, verse - 196, p.80.
167 Culling out all the good qualities of a true friend Visnusarma remarks with synthetic view. "These three are the fruits of benefits arising from a friend, a great gain in adversity, the communication of a secret and release from calamity." Therefore, Visnusarma feels ecstatic to visualise integrated value of 'friend' in two letters of '' and exclaims thus: "By whom is this jewel 'Mitra' which consists of two letters created which affords protection when a danger comes and which is the abode of joy and confidence ?"115 Looking to all these important and beneficient characteristic features of friend, Visnusarma unfolds the very essense of the word 'Mitra' in the following statement "By whom is this nector, in the form of the two letters 'Mitra' called ? which gives protection against adversity and serves as a medicine to allay the heat of affliction caused by grief."116 114. asampattau paro labho guhyasya kathanam tatha | apadvimoksanam caiva mitrasyaitatphalatrayam || Pancatantra, Mitrasamprapti, verse - 187, p.76. 115. prapte bhaye paritranam pritirbisrambhabhajanam | kena ratnamidam srstam mitramityaksaramdvayam || Pancatantra, Mitrasamprapti, verse - 190, p.77. 116. kenamrtamidam srstam mitramityaksaradvayam | apadam ca paritranam sokasamtapabhesajam || Pancatantra, Mitrasamprapti, verse - 61, p.22.
168 Besides the element of 'Mitra' of the sovereignty, its opposite face i.e., Satru or enemy holds its own importance. As such, to know about sovereignty of kingdom, it is however necessary to observe the nature and movements of an enemy. Enumerating the qualities of an enemy, Kautilya states thus : That enemy is considered as worst, who is not born of a royal family, greedy, possessed of a mean assembly of ministers, having disloyal subjects, ever doing unrighteous deeds, of loose character, addicted to mean pleasures, devoid of enthusiasm, trusting to the fate, indiscrete in action, powerless, helpless impotent and injurious. Such an enemy can be easily uprooted. 117 That foe who is equally of high birth and occupies a territory close to that of the conqueror, is a natural enemy; while he who is merely antagonistic and creates enemies to the conqueror is a factitious enemy. 118 As said by Kautilya that an indiscreet enemy will perish at the hands of a powerful king, the story of the sea and the Tittibha bird occuring in the Mitrabheda (story No. 12), the 117. arajabijalubdhah ksudraparisatko viraktaprakrtiranyayavrttirayukto vyasani nirutsaho daivapramano yatkincanakaryagatirananubandhuh klibo nityapakari cetyamitrasampat | evambhuto hi satrussukhah samucchettum bhavati || Arthasastra, VI Adhikarana (Mandalayoni), I Adhyaya, p.320. 118. bhumyanantaram prakrtyamitrah tulyabhijanassahajah | viruddho virodhayita va krtrimah | bhumyekantaram prakrtimitram matapitrsambandham sahajam dhanajivitahetarasritam krtrimamiti | Arthasastra, VI Adhikarana (Mandalayoni), II Adhyaya, p.322.
169 Tittibha bird being lonely, without knowing the power of the sea started growing enmity against the latter; as a result, the former experienced defeat. Therefore, it is said. "On seeing that an enemy is powerful, one should verily hide oneself, while the mighty should display their valour pleasantly.119 Therefore one should not begin hostilities without having properly ascertained the power of enemy. 120 In the narration of Pingalaka's story, both Karataka and Damanaka discuss on Sanjivaka's stay in the proximity of Pingalaka. Damanaka in this context unfolds a discipline of the science of polity in connection with an enemy. He, who does not put down an enemy and a disease as soon as they make their appearance, is killed by the same, gaining strength, though he may be powerful.121 119. balavantam ripum drstva kilatmanam pragopayet | balavadbhisca kartavya saraccandraprakasata || Pancatantra, Mitrabheda, verse - 336, p.136. 120. satrovikramamajnatva vairamarabhate hi yah | sa parabhavamapnoti samudrastittibhadyatha || •Pancatantra, Mitrabheda, verse - 337, p.136. 121. jatamatram na yah satrum vyadhim ca prasamam nayet | • mahabalo spi tenaiva vrddhim prapya sa hanyate || Pancatantra, Mitrabheda, verse - 395, p.160.
170 In the description of the story of Meghavarna and Arimardana in the third tantra, one of the ministers of Meghavarna gives his opinion that it is better to wage war against Arimardana. Because, "An enemy who is cruel, very avaricious, lazy, regardless of truth, blundering, timid, unsteady, foolish and a despiser of warriors, can easily be rooted out. 122 Thus, the element of "Mitra" together with its opposite face of "Satru" has been well delineated by Visnusarma keeping full harmony with Kautilya's Arthasastra. 122. kruro lubdho'laso'satyah pramadi bhirurasthirah | mudho yodhavamanta ca sukhocchedyo bhavedripuh || Pancatantra, Kakolukiyam, verse - 25, p.7.