A Translation of a Newari Version of the Chanakya Sara Samgraha

A TRANSLATION OF A NEWARI VERSION OF THE CANAKYA SAR SAMGRAHA [Or Chanakya Sara Sangraha]—Ian Alsop and Prem Bahadur Kansakar Kathmandu I. Introduction The Canakya Sar Samgraha belongs to the class of Indian literature known to early scholars as 'collections of gnomic verses'. This particular type of collection has seen many versions over the ages, all attributed to Canakya, alias Kautilya, the celebrated minister of Candragupta Maurya (4-3 rd. c. B.C.), whose name has become practically synonymous with diplomacy and statecraft in Indian culture. He is credited with the authorship of the Artha-sastra, the lengthy work on government which has guided wily practitioners of the art of politics throughout centuries of Indian history. Ludwik Sternbach, the foremost authority on this genre of literature, sums up the development of the later collections thus: "It is most likely that the original collections of maxims known as the work of Canakya contained a choice of maxims from a treatise on polity attributed to Canakya, to which at a later date, other maxims and aphorisms, not necessarily connected with polity but with other subjects, in particular morals and ethics, were successively added. Political topics receded, moral and ethical became prominent. With the passage of years, the word raja-niti probably lost its meaning

248 /Kailash of kingship and government and acquired the connotation of excellent, noble behavior, not technically royal, but still moral. "l 2 From ancient beginnings in Mauryan statecraft, these maxims attributed to Canakya spread through the whole world of 'greater India', reaching not only Nepal, but Burma and even Tibet, where one version of Canakya's sayings found its way into the Tanjur. The maxims also spread throughout the entire range of Indian Sanskrit literature. They are found not only in the 'secular' books, such as the Hitopadesa, Pancatantra, Sukasaptati, etc, but also in many of the religious classics as well. We have even found very Canakya-like maxims quoted from Buddhist tantric sources, which would seem to be about as far as one could get from the spirit of canakya.4 3 But in fact, as one grows more familiar with the nature of Sanskrit literature in general, the whole corpus seems to take on the characteristics of a great organism; maxims such as those in our text are like the blood cells flowing through the veins of this vast creature, appearing first here and then there, until it becomes nearly impossible to say where and when they first appeared. It is probable that a pool of such aphorisms has existed in Sanskrit literature for many centuries, and different writers chose those they liked, often inserting them in a flow of narrative to illustrate a point (this technique is often seen in the fable writing such as the Pancatantra). In the case of collections of sayings attributed specifically to Canakya, a pandit would choose his favourites from the pool and create a recension which would gain popularity until it became relatively fixed and stable. Sternbach lists six such essential versions. Among these six, the recension of Canakya's sayings that is most popular in Nepal is the one we present here, the Canakya Sar Samgraha. 5

Canakya Sar Samgraha/ 249 It is, Sternbach writes, "the least known" of the six recensions throughout India as a whole, being found only in Nepal and Northeastern India. 6 This text's history of translation into European languages seems to consist entirely in two efforts, one by Bh. C. Dutt in 1888 ("extremely poor and often incomprehensible" English translation, according to Sternbach) and the other by Johann Klatt, who, following a scholastic tradition of his time, translated the work into Latin. 7 It is a basic text in the literature of Nepal. As Prem Bahadur writes in his introduction to the Newari edition on which our translation is based, most school children of some fifty years ago were taught the Devanagri alphabet by reciting Canakya; it was thus their first taste of the written word. Its popularity is attested by the sheer numbers of handwritten copies available. The National Archives has nearly fifty manuscripts of this one work, and the Nepal-German Manuscript Preservation Project has so far microfilmed over 250 editions 8 in Sanskrit, Newari and Nepali.' (The Newari and Nepali versions present the Sanskrit original of each verse along with the translation). Canakya's aphorisms were so respected that his name is even included in one Malla king's traditional list of titles: Jaya Jotirmalla, who is purified by all the learning such as Canakya (and) who is the ocean of entire polity.. " 9 Our translation is based on the edition of Prem Bahadur Kansakar, published by Cwasa Pasa in NS 1091 (AD 1971). edition presents, essentially unedited, the Sanskrit and Newari of an edition of NS 874 (AD 1754), along with Prem Bahadur's rendering of the maxims in modern Newari. This In

250 /Kailash translating into English we concentrated on the old Newari. We also refered to two other editions, one dated NS 810 (AD 1960), and another dated NS 813 (AD 1693). (These are ms. b and ms. c respectively; please see references for full description). As neither of us are Sanskritists, we must warn the reader that this is not, and in no way purports to be, a translation of a critical edition of the Sanskrit Canakya Sar Samgraha. By looking over the literature available to us on the subject and by consulting with learned friends, we have discovered that the Newari translator of our edition made many errors v.v. the original Sanskrit. Since it was our intention to translate the Newari version, we have let the meanings stand as they were written, unless the maxim made no sense whatsoever; in such rare cases we referred to our other Newari versions or to English translations of critically edited versions of the maxim wherever available. Whereas many of the maxims have the same meaning attributed to them by translators of such critically edited collections as Sternbach's Maha Subhasita Samgraha, others are definitely variants. This is certainly in the tradition of this type of literature, where variants abound; often, in fact the variants of a single 'root' verse can be entirely contradictory. 10 Thus it must be stressed that this offering is only intended to be a presentation of a translation of a Newari version of the Canakya Sar Samgraha, and thus, we feel, of value to the study of the culture of the Kathmandu Valley. For it is certain that it was through the use of vernacular translations such as our text that the sense of ethical order expressed in the maxims reached the attention of the general population.

Canakya Sar Samgraha/ 251 Our main text has one peculiarity which should be noted. It is, in effect, a translation cum commentary; the translator chose occasionally to throw in little comments on the meaning of the maxim as he saw it. Thus in comparison with other Newari versions (such as mss. b and c) which are sometimes cryptically short, our version is almost verbose. We have left in all these comments wherever they occur. Our translation into English falls in between a completely literal, and thus often incomprehensible rendering, and a literary one. We have used the original phrasings unless they proved too awkward for clear understanding. The Canakya Sar Samgraha is one of the richest available sources for a study of the development of medieval written Newari; so many copies are available from different periods that it would be possible to trace the development of grammar and vocabulary through a study of a series of chronologically spaced versions. Perhaps we shall have the opportunity to work on such a project in the future; at this time, however, we merely present a simple English translation of our main text, with occasional notes referring to other versions. Our thanks go to all those who helped us on this little project, most of all to Mahesraj Pant of the Nepal Research Center, who was unfailingly helpful with all our queries regarding the Sanskrit of our version. Ian Alsop Prem Bahadur Kansakar

252 /Kailash II. Table of Concordance The following table lists the edited versions of the maxims found in Sternbach's Mahasubhasita Samgraha and Canakya Raja Niti. The former is listed, with volume number and maxim number, with the abbreviation MSS. The latter is abbreviated CRN, with maxim number. We unfortunately did not obtain a copy of the edited Canakya Sar Samgraha in Sternbach's CTT (Vol. I, part 1, pp. 219 ff.) soon enough to thoroughly check the correspondance with our text (ms. a. on which our translation is based), but from a quick examination it appears that the order of the maxims is congruent in the two editions with the following exception: Maxims nos. 141 and 142 in our text appear as 2.99 and 2.100 in the CTT; thus maxims nos. 143-200 in our text appear as nos. 2.41 2.98 in the CTT (Sternbach uses a different numbering system from ours, numbering by the hundreds; thus 2.41 means second hundred, no. 41, ie. 141). Equivalents and variants of original Sanskrit slokas our text no. MSS text no (and vol.) CRN text no. 123700 1 2 269 8 121 16 193 19 20 41 25 76 31 46 78 51 52 53 54 505 50 50 123 t 229 84 219 1127-1 1240-I & 5300-III 1712-1 136 5705-III

Canakya Sar Samgraha/ 253 our text no. CRN text no. MSS text no (and vol.) 55 213 56 220 57 228 5156-III 58 234 59 226 60 224 61 222 62 223 63 235 6.4 21 65 203 6.6 205 67 208 68 209 69 210 70 189 71 200 72 201 73 196 74 218 4903-III 3148-II 75 180 76 194 perhaps. 82 38 1315-I 89 201-1 91 172* 92 27 93 97 4439-III 830-I 101 251 102 242 104 134 105 10. 106 152 107 143 108 144 109 135 110 142 111 132 112 131 113 133 114 115 198-1 4524-III 116 30 117 65 118 91 119 2858-II 1332-1 121 11 1

254 /Kailash our text no. CRN text no. MSS text no. (and vol.) 122 12 123 13 124 14 125 15 126 16 127 17 3402-II 128 18 2520-II 129 131 147 132 148 1177-1 136 2991-II 138 4108-II 141 3517-II 143 621-1 146 151 215 3690-II 152 159 3671-II 479-I 398-1 161 2529-II 167 172 191 181 164 8845-II 192 199 120 24-I 200 201 141 207 204 214 215 71 216 1043-I 5784-III 3465-II 218 220 174 226 167 231 214 232 202 237 127 240 137 3558-II 244 246 123 247 124 248 267 249 187 252 195 253 26 255 166 256 108

Canakya Sar Samgraha/ 255 our text no. CRN text no. MSS text no. (and vol.) 261 118 262 113 266 240 269 24 277 279 37 287 245 5018-II ° 288 289 99 294 271 297 300 211-1 202-1 200-I 1724-I 3741-II III. On abbreviations used in the translation and notes: (Please see references for full decriptions of publications and manuscripts) CRN CTT J JG MSS SED Canakya Raja Niti Canakya-Niti-Text-Tradition Jorgensen's Dictionary of the Classical 'Nevari Jorgensen's Grammar of the Classical Newari Maha Subhasita Samgrahah Student's Sanskrit English Dictionary ms a, ms b, ms c lit. PBK new. skt. (?) ( ) manuscript sources. literal translation source of gloss etc., Prem Bahadur Kansakar Newari Sanskrit uncertain translation or gloss parentheses in the translation indicate words and phrases not in the original added for the sake of clarity, or transliterations of words from the Newari text for reference.

256 /Kailash translation. Diacritical marks have not been used in the body of the Unless otherwise noted, references to the mss. in the notes refer to the Newari. We have made no changes in the orthography of either the Newari or the Sanskrit when quoting directly from the mss. IV. Translation Canakya Sar Samgraha Sri Sri Ganeshaya nama: 1. Saluting Lord Visnu, Ruler of the three worlds, I shall 11 present this collection of state policies, selected from many shastras. 2. If a man studies this shastra and fully grasps its meaning, he will surely know what is righteous and what is unrighteous, what is good work and what is evil work, what is auspicious and what is inauspicious. 3. I speak from a desire to benefit men: this shastra will benefit any intelligent man who learns it just as a child is cared for by its mother. 4. Canakya Rishi first declares the root sutra: whoever learns this shastra, he shall know past, present and future as does the Lord. 5. Whoever gives instruction to a foolish student, gives ornaments to a woman of bad character, or negotiates with warlike enemies, even though he is intelligent, he will suffer. 8.

Canakya Sar Samgraha/ 257 6. Whoever keeps the company of virtuous men, holds discussions with learned pandits, and makes friends with men of good breeding will never suffer. 7. He who puts his trust in madmen, serpents, drunkards, elephants, women and kings will die young. 12 8. A man who wishes to trust his enemies is like a man who goes to sleep at the top of a tree; only when he falls down will he wake up. 9. A man should abandon timidity 13 wherever wealth is made, wherever grain is made and wherever the shastras are studied; nor should he be timid in his manners or when eating. 14 10. The guru is the mother the guru is the father (but) a guru greater even than mother and father is the teacher by whose grace one is enabled to cross this ocean called Sansara. 11. The mother is like the Ganga tirtha, the father is like the Puskar tirtha, and the guru is like the Kedar tirKnowing this, a man must serve mother, father and tha. guru. 12. An ugly man's beauty is learning, an ascetic's beauty is compassion, the cuckoo's beauty is its voice, and a woman's beauty is her faithfulness to her husband. 13. There is no kinsman greater than knowledge, no enemy greater than disease, no affection greater than that of sons' and daughters', and no strength greater than god.

258 /Kailash 14. In foreign lands knowledge is a friend, in the house a wife is a friend, in disease medecine is a friend, and in the next world righteousness is a friend. 15. 16 If one does not practice for a long time knowledge is like a poison; when one has indigestion food is a poison; if one is poor one's peers are poison; and for an old man a young wife is poison. 16. Knowledge without practice will soon be lost laughing at the wrong time spoils a woman, sowing bad seed ruins the field, and bad servants ruin the king. 17. The family of a man whose son is neither intelligent, bold, nor learned is as dark as a moonless night. 18. The lamp of the night is the Moon, the resplendent lamp of the day is the Sun, the lamp of the three worlds is righteousness, and the lamp of the family is the good son. 19. He who gave you life, he who maintains you, he who teaches you knowledge, he who feeds you when you have nothing to eat and he who saves you from fear and danger: these five you must regard as your father. . 20. The guru's wife, the king's wife, a friend's wife, your mother-in-law and your own mother: these five you must regard as your mother. 21. A father should let his son do as he likes until the age of five; until the age of ten he should teach him by threatening and scolding him; when he has reached the age of sixteen, he should treat him as a friend.

Canakya Sar Samgraha/ 259 22. If a son or a student is allowed to act as he likes, he will have many faults; but if he is taught by rebuke, he will have many virtues. For this reason he should 17 be disciplined, he should not be allowed to act as he pleases. 23. Whoever takes an interest in learning and practices what he learns, for him there is no need of great intellect. Again, for him who neither takes an interest nor practices, 18 what's the use of intellect? 24. An intelligent man will make his son versed in the shastras; if the son knows the shastras he will know ethics become wise; he will be respected by all. and 25. Canakya Rishi said to his son: "My dear son, why be lazy? Learn the shastras! If you do not read and learn the shastras, you will surely become a coolie. If you know the shastras, even the king will respect you. Knowing this, study the shastras daily!" 19 26. Strive for virtue. What is the use of wearing only ornaments? A cow that wears a bell but gives no milk won't fetch a good price. Just so. 27. Beauty is the ornament of man, virtue is the ornament of beauty, wisdom is the ornament of virtue, and compassion is the ornament of wisdom. 28. If you need to enquire about a man, ask not about his beauty, but about his virtue; not about his family, but about his character. Ask not about his knowledge, but about his personal power; ask not whether he was wealth, but 20 whether he enjoys what he has. ! 1

260 /Kailash 29. In a man of no virtue, beauty is wasted; in a man without good character, good breeding is wasted; without personal power, knowledge is wasted; without enjoyment, wealth is wasted. 30. The ornament of beauty is virtue; the ornament of good breeding is good character; the ornament of knowledge is personal power; the ornament of wealth is enjoyment. 31. A young girl should be given in marriage to a good family, a son should be made versed in the shastras, an enemy should be encouraged in his vices, and a friend should 21 be shown the Dharma. 32. To a man of skillful means even Mount Sumeru is not too high, nor the underworld too deep, nor the oceans too wide. If a man exerts himself, nothing is difficult. 33. It is sufficient to learn by heart only one verse of the shastras per day without fail, or even one line or one letter. In giving alms also, it is enough to give one dam per day. 22 34. If he continues on his way without being impatient 23 24 With a tiny ant can traverse one thousand yojanas. But even a garuda will lag behind if he sits around without moving. effort an ant can overcome a garuda. .1 35. In making wealth, learning knowledge, climbing a mountain, and doing the Dharma, it is best to go slowly, rather than be impatient and hurry. 36. There are three ways to obtain knowledge: by renservice to a guru, by giving wealth to a guru, or by exchanging knowledge. There is no fourth way. dering

Canakya Sar Samgraha/ 261 37. A man should respect as a guru anyone who teaches him even one letter. He who does not do this will be rebron one hundred times as a dog; after that he will be reborn as an outcaste. 38. Shastras learned only by looking at books, without 25 learning from a guru, will not be complete. Just as a child born of a lover will have no splendor at the court, so it is with knowledge without a guru. 26 39. A carpenter's business, a stonecutter's business, panditry, friendship and right effort: these five are an imperishable treasure no thief can steal. 40. None is superior by birth; one is superior by virtue alone. Though ghee comes from milk, it is superior 27 to milk and curd. 28 + 41. Though a man is born into a good family, even that of a raja, if he has no virtue his breeding is totally useless. But a virtuous man is respected by all. 42. Why only take life in a great family, without having learning and virtue? ue? 29 If a man is intelligent and learns the wisdom of the shastras, he will be respected as a god, even though born to a lowly family. 43. Learning is the same as a boat. As long as the river has not been crossed, there will be a need for the boat; but when the crossing is completed, the boat is useless. 44. Virtue is worshipped everywhere; in this, there is no distinction between father and son. Because of his

262 /Kailash excellence, Lord Krisna is worshipped by all; none worships his father Basudev, for he was without virtue. 30 Just 45. Everyone flocks to a man endowed with virtue. as the bee goes to perch on the Kaytaki flower, attracted by its scent, so men go to a virtuous man. 46. (The power of) knowledge and (the power of) a king are not alike. A king is respected only within his kingdom, but a learned man is respected wherever he goes. 47. A single son of learned and noble disposition is more than enough. Just as the moon alone gives light to the night, so such a son will brighten the family. 48. Some men are vessels full of knowledge, others are vessels full of wealth. Some men have both learning and wealth, others have neither. 49. Just as a tree bearing fruit bows down, so does the man of knowledge bow down. It is only the fool who, like a dry branch, does not bow down; if one bends such a branch, it will break. .50. These four things should not be done at dusk: eating, love-making, sleeping and studying. 51. If a man eats at dusk, he will become ill; if he makes love at dusk, a hard and mean child will be born; if he sleeps at dusk his wealth will be ruined; and if he studies at dusk his life will be shortened. 52. The king should appoint as Royal Priest (Purohit) a brahmin who knows the vedas, vedanga and shastras, knows 31 how to perform jap and Hom and likes to give blessings. •

Canakya Sar Samgraha/ 263 53. A man who is intelligent, charming,. above mean actions, who is generous to the worthy and for whom pleasure and pain are the same, should be made King. 54. A virtuous man of good family and good character, faithful and truthful, intelligent and clever, and knowledgeable in matter of polity, should be made King. 55. A man who is bad-tempered, corrupt, greedy, stupid, and who spends without regard to income should not be made King. 56. A man who is always patient, who knows how to test any kind of jewel, who is upright and who is always prepared to make an effort should be appointed Judge (Sabhapati) by the king. 57. The king should make physician (Vaidya) a man who has learned and practiced all the medicine shastras, who is skilled in diagnosis and treatment, popular, virtuous and of good character. 58. The king should appoint as cook (Suvala) a man who knows the shastras known by his ancestors, who knows how to prepare and serve tasty food, and who does not find it difficult to be neat and clean. 59. 32 The king should appoint as scribe (Lekhak) a man who understands a matter when it is stated once, who writes swiftly and beautifully, and who has studied all the shastras. 60. The king should appoint as guard or gatekeeper 33 (Charidar) a man who can understand signals, is strong but not haughty, popular and competent.

264 /Kailash 61. A man who knows all the shastras, who is intelligent, untiring, patient and brave should be made Commander (Senapati). 62. The King should appoint as Master of Horse (Asvavar) a man who knows the horse shastras, who can train horses, and who is brave and bold. 63. The King should appoint as Ambassador (Duta) a man who is polite, well spoken, intelligent, patient, capable of convincing others. and who reports matters accurately. 34 64. I shall describe the qualities of both kings and Whoever increases the king's treasury, he should servants. be made Storekeeper (Bhandari). 65. The work of a man who gives the job of storekeeper to a man of good family will never be ruined, neither in its beginning, middle, nor end. 66. A pandit will have all virtues and wisdom, a fool will only have defects and ignorance. Thus it is good to dismiss a thousand fools and select a single wise man. 67. The king will obtain three advantages from work handed over to an intelligent man: these are glory, wealth and heaven. 68. The king will obtain three disadvantages from work handed over to a fool: these are infamy, the ruination of wealth and hell after death. 69. Knowing these things, in order to increase righteousness, wealth and pleasure (dharma, artha, kama), the king must give work to men of virtue and intelligence, and throw out fools.

Canakya Sar Samgraha 265 70. If a man increases (the wealth and respect of) his king, no matter what work he does, the king should retain 35 him as a servant. 71. Just as gold is tested by beating it, cutting it and heating it, so a man must be tested by his family, his character and his work. 72. The loyalty of servants is tested by ordering work; kinsmen are tested by times of trouble; friends are tested by great difficulties; and a wife's loyalty is tested when the money runs out. 73. There are both good and bad servants; a king must use them according to their quality. To the good, good work must be given, to the middling, middling work, and to the bad, bad work. 74. The king should dispose of any servant who is lazy, talkative, harsh, obstinate, corrupt, haughty, disloyal or unsatisfied with what he is given. 75. Servants should abandon a cruel king; or worse, a miserly king; or even worse, a king without discrimination. Service rendered to a thoughtless king is service wasted. 76. The wife who is absent in times of difficulty, the foolish son, the servant who ignores orders and relatives without affection: only if all these are abandoned will a man be happy. .77. There is noone who is a friend, noone who is loving; friends and enemies become so by their actions.

266 /Kailash 78. The people will be devoted to those who are useful, not those who devote themselves to the gods. 36. A calf will desert the cow if she gives no milk; just so. 79. Where is the sleep of the corrupt, the love-pleasure of the unsatisfied, the happiness of the poor, the mercy of a wicked man? These are nowhere to be found. 80. The strength of the weak is the king, the strength of children is tears, the strength of fools is silence, the strength of the thief is lies. 81. Where is the respect of a thief, the mercy of a wicked man, the affection of a prostitute, or the truthfulness of a loose woman? 82. 37 } The orphan, the pauper, the old man, the ascetic, and he who has been wronged; for these there is noone to turn to but the king. 38 83. He who is diseased, he who is penniless, he who has been threatened by enemies, he whose heart has been rent by sorrow; for these the best medecine is to look upon the face of a friend. 39 84. Whenever you are ill, in trouble, without anything to eat, quarreling with enemies, living at the palace gate, or faced with a death: in such times, whoever thinks of you and cares for you is your friend and brother. 85. A man's purity lies in his attitude. 40 For instance a man kisses both his wife and his daughter; the act is the same, only the attitude is different.

Canakya Sar Samgraha/ 267 86. God is not in wood nor stone nor clay. Wherever there is faith, there resides God. Thus attitude is great. 87. The god of the student is the guru; the god of the guru is wisdom; the god of a woman is her husband; the god of all people is the brahman. 88. Consider the brahman as fire; consider the guru as a god; consider the mother as the earth; consider the friend as a dear son. 89. The brahman's guru is fire; the guru of the four classes is the brahman; the woman's guru is her husband; the guest is the guru of all. 90. Whether he be high or low caste, when a guest comes to beg at the house, a man should respect and worship him; for the guest is the guru of all. 91. Worship the gods by devotion; worship a servant by `giving him money; worship the sudra by benevolence; worship the brahman by salutations. 92. The source of Dharma is the king, the source of asceticism is the brahman. Wherever the brahman is worshipped the dharma is perpetuated. 93. Dharma is increased by good conduct, wealth is accumulated through good conduct. By good conduct success is achieved, welfare is also due to good conduct. Knowing this a man must make good his conduct. Good conduct is the basis of the family. 41 94. To be able to eat, having good things to eat; to be able to make love, having a good woman to make love with;

268 /Kailash to be able to give, having wealth: 42 know these to be the fruits of great penances. 95. From childhood a man must practice righteousness, for this life is not permanent; just as the ripe fruit falls so when the day comes this body will also fall. 96. Through pride righteousness is dissipated, through bad temper the fruits of penance are exhausted, without resolution wisdom is lost, and through lack of attention words of wisdom though heard are wasted. 97. If the fire does not catch the oblation is wasted; grain eaten without a witness is wasted; a daughter given away for money is wasted; food cooked only for oneself is wasted. 98. If a man did not give gifts and donations in his past life he will be poor, diseased, troubled, confined and corrupt in this life. To avoid this one must do the dharma and give donations. 43 99. A man with no taste for righteousness will be, as the empty husk among the paddy, as a runt among the animals completely useless. 100. Knowing this world is impermanent, a man must act meritoriously both day and night, seeking the company of the righteous and avoiding the company of the wicked. Thus the first hundred of Canakya's collection of essentials. :

101. Canakya Sar Samgraha/ 269 The eyes of the wise are the shastras, the eyes of the king are state policies, the eyes of the' Brahman are the vedas, and the eyes of other men are their good characters. 102. If the king is righteous, the people will also be righteous; if the king is sinful, the people will also be sinful; if the king does evil work, the people also will do evil work. As the king is, so the people shall be; so the king must be good. 103. Enterprise, boldness, patience, strength, wisdom and prowess: even the gods will fear a man with these six qualities. 104. The king must destroy his enemies by using conciliation, bribery, action, division and strength. 44 105. There are five signs of a king; he is generous to the deserving, he is a lover of virtue, he socializes with 45 his followers, he understands and believes the shastras, and he is a great warrior in battle. 106. Great men are won over by respect; the valiant are won over by division; the greedy are won over by giving money; equals are won over by prowess. 107. Without giving away one's own weaknesses to others, one must destroy (through) others' weaknesses. Just as the tortoise watches from within its shell, one must watch out 46 for others' hostility. 108. Any work (under consideration) should be kept only in the mind; the mouth should say nothing. If the work is kept secret as a mantra, it will be successful.

270 /Kailash 109. Help should be accepted even if from an enemy. When one is stuck with a thorn it is often necessary to stab with the thorn itself to remove it. 110. When you are in trouble, you should even carry your enemy on your shoulders. When in a good position, destroy your enemy just as you break a pitcher by thrashing it on a rock. 111. Hey, talkative one! Why do you speak harshly? All people like friendly speech; so speak sweet words, not bitter words. 112. Having wealth, friends and relatives all depends upon the tongue; ruination and bondage are also due to 47 the tongue. Thus one must make good one's words. Knowing 113. One must always speak in friendly phrases with everyone, for all men are pleased by friendly words. this, never be poor in words. 114. Setting fire to another's house, giving poison to another, killing another by arms, stealing another's wealth, abducting another's woman, seizing another's land: he who does even one among these six is a hienous criminal. 115. (Such) a criminal should be destroyed, even if he is a brahman who knows the vedas; anyone who kills such a man will not incur the penalty for killing a brahman. 116. The king protects his kingdom by maintaining truth and righteousness. With the help of truth and righteousness the king will be able to defeat (any) enemy. Knowing this, the king must rule his subjects in accordance with the dharma. 48

Canakya Sar Samgraha/ 271 49 117. The king should consider his role to be like that of a gardener. Just as the gardener plucks only the blossoming flowers, in the same way the king should not ruin his subjects; punishing only as the fault deserves, he should not pull up the roots. 50 118. Whoever cannot discern (the differences between) an enemy, a friend, a neutral, an old man and a guru, that 51 wherever he goes, will know nothing but ruination. man, 119. Any man who spends without regard to his income, who dares to fight in a place where there is no king, who eats indiscriminately when he is sick, will quickly be ruined. 120. The wise man should ponder the following questions from time to time: What is death? Who is a friend? What is a country? What comes in and what goes out? Who am I? What are my abilities? 121. Mankind should learn from other creatures, taking one virtue from the lion, one from the crane, four from the cock, five from the crow, six from the dog and three from the ass. 122. No matter whether a work be big or small, once it is started he is satisfied only when it has been completed. This virtue man should learn from the lion. 123. The crane, as long as he cannot act, keeps all his senses under strict control and stays quiet. When an opportunity comes, he acts immediately. The intelligent man should take this quality from the crane. 124. He rises early, fights with his enemies, holds discussions with knowledgeable kinsmen, and when it is time

272 /Kailash to eat he dines with his wives and children. qualities should be learned from the cock. These four 125. He can eat much when food is available but is satisfied with a little when it is not, he goes to sleep immediately and wakes up immediately, he is brave and devoted to his master; these six virtues man should learn from the dog. 126. He makes love with his woman in secret, he knows 52 the right time for collecting, he is cunning and never negligent, and he lives and moves about with his kinsmen. These five qualities man should learn from the crow. 127. He carries loads without tiring, he tolerates both heat and cold, he is satisfied with whatever is available. These three virtues man should learn from the ass. 128. A man with these twenty qualities will be victorious over any kind of enemy; noone will be able to defeat him. 129. A man who is not a fool keeps his opinions to himself, and keeps his mouth shut. For if malevolence is allowed to spread within a group, fighting will surely break out. 130. In the ocean there lived a bird called the Bhairunda, which had eight heads but only one stomach. Because the heads of this bird took one another to be enemies, it died. Thus it is never good to make enemies among fellows. 131. When a man is in trouble he should respectfully approach any kind of person for help. In the past, Sri Ramcandra enlisted the help of a monkey and a bear to end his difficulties.

Canakya Sar Samgraha/ 273 132. There should be no distinction between those who are 'big' and those who are 'small' With the help of mere monkeys, Sri Ram bridged a mighty ocean. If they are united even a small race can succeed in a great task. 133. King Yudhistira said to Duryodhana: "Hey, Duryodhana, you are one hundred brothers, we are only five brothers. But if we must Now we are quarreling because of enemity. fight other enemies, we should fight in union, combining your hundred with our five. 11. 53 or 134. One should finish off an enemy by cutting division. The wise man must see this, for an enemy will never come over to one's side; no matter what one does, an enemy will always be an enemy. 135. The fever of man is anxiety, the fever of the horse is love-making, the fever of a woman is to be unmarried, and the fever of clothes is sunlight. 136. A man who walks too much will become quickly old, a horse who is not walked enough will become quickly old, a woman who cannot make love becomes old quickly, and if a horse makes love too much he will become old quickly. 137. of others. worse than this is to be first rich and then poor. For a man, trouble is to live under the control Worse than this is to live without shelter. Even 138. A man who always hankers after money, a man who is always sick, a man without wisdom, a man who always lives in a foreign country, and a man who is another's servant: these five, though living, should be called dead, or those who only suffer. +

274 /Kailash 139. Even though a man is as great as Indra, if he always goes to another man's house to eat, he will be taken 54 very lightly. 140. Even though he be the equal of Indra, if a man eats another's grain, wears another's clothes, drinks another's drink, takes another's wife, and rents another's house, his wealth will be destroyed. 141. (The state of) the common man who has no gold 55 things, the house without milk or curd, and (the house) where husband and wife quarrel, are exactly the same as hell. 142. Thighs as thick as Ramchandra's, footsteps as loud as Laksman's and hair as thick as Sita's: those having these signs will suffer. 143. Learned men without wealth, men without sons and daughters, and widows should be considered impure. 56 144. In this world everyone worships wealth without worshipping the body. If an outcaste has great wealth, then even he is called a great man. 145. The dharma is founded on wealth; those without wealth are the same as dead. have wealth should truly be called living. in this world, Only those who 146. Even if one has many possessions there is always the fear of ruination. Just as a high mountain struck by lighting can fall down, so riches can disappear. 147. A man who eats everything will never recognize what shouldn't be eaten; a man who is always sick will never

Canakya Sar Samgraha/ 275 be happy; there will be no happiness in a house where the wife is unsatisfied. 148. 57 Under what conditions will a man suffer? If he lives under another's control. Under what conditions will he be happy? If he lives as he chooses. These two are the signs of happiness and suffering. 149. If there is a good harvest the farmer will be happy; he who is free from illness will also be happy; there will be happiness in the house of a man whose wife is under his control. 150. Suffering follows happiness, happiness follows suffering. The happiness and suffering of mankind spin like the potter's wheel. . 151. Whenever many fools are gathered together talk of wisdom and virtue is wasted. Just as the rays of the sun are obscured by a thick fog, (so where there are many fools wisdom is obscured). 152. Through association with wicked men, even the best of men becomes the worst. It is just like a wine-selling woman carrying milk in her hand; people will still say she carries wine. 153. Through the fault of associating with lesser men, a noble man will be lessened (in the minds of others). In the dark a level road will seem to be uneven; just so. 154. What man will not be made great by association with virtuous men? If a garland is made of grass and flowers, the grass will rest on the head along with the flowers.

276 /Kailash 155. By mere association alone a nature cannot be changed. Though the pit lies with the mango, it will never be sweet. 156. 58 with sugar rus 59 Even though one mixes a bitter citrus and pours in milk and honey as well, the citrus will not become sweet. Even through association its nature cannot be lost. 157. Knowledge in books and wealth in another's hand are the same; when there is work to be done, both are useless. 158. Friends living far away and loveless associates are useless; when they are needed they are nowhere to be seen. 159. Flowers growing in the depths of the forest and kinsmen living far away are never there (when needed). They are just like something painted on a wall. 160. Words without wisdom and a man without destiny' are as useless as ghee poured into ashes. 60 161. The fighting of goats, sraddha (mourning ceremonies) for Rishis, the quarrels of couples and the morning fog; these four are useless. 162. Service done to a miser, love-making done by a sick man, the vedas read by a brahman full of faults; these are useless. 61 all 163. A wise man should marry a girl of high birth, even though she is ugly. It is not suitable to marry a girl of low caste even though she is beautiful. Or, (If marriage into a higher caste is impossible), then marry the daughter of an equal.

164. Canakya Sar Samgraha/ 277 It is good to extract nectar even if it is found in poison. Even if gold rests in an impure place, it should be extracted. True knowledge should be learned even from those of low caste. If a woman is excellent it is good to take her, even if she is of low caste. 62 165. Whose is the family without fault? Who has not Who has not known suffering? Who been struck by disease? has wealth and property forever? 166. Every man has both virtues and vices; though the lotus is soft, its stem is rough. 167. The nectar of winter is fire%3 B the nectar of rice is milk rice (ksir); a virtuous wife is nectar; the chatter of small children is nectar. These are all the same as nectar. 168. Natural speech, the merciful master, the wife who does well for her husband and the man who can speak friendly words: all these are rare in the world. 169. The Ganges is the best of all rivers; the faithful wife is the best of all women; the king is the greatest of 63 men; and one's own country is the best of nations. 170. Though he has sons, grandsons, servants and maidservants, the house of a man without a wife is like a dark forest. 64 Of all the gems, an excellent woman is the greaWithout such a woman, what is the use of wealth alone? 171. test. 172. A misbehaved woman will ruin her household, a bad son will ruin his family, a bad minister will ruin the king, and thieves will ruin the kingdom.

278 /Kailash 173. Women have a thousand vices and only three virtues. These three are: to conserve wealth and property, bear sons, and abandon life together with their husbands. 174. What does the wise man not see? What is there a crow will not eat? What will a woman not do? What will a drunkard not say? 65 175. One needs a wife to bear sons, one needs a son to offer funeral balls, one needs friends for one's welfare. For one's own sake these are needed. 176. Ther earth is surrounded by the oceans, a house is surrounded by walls, a king is surrounded by his country, a woman is surrounded by her own character. 177. A house is protected neither by its walls, nor by the brothers that live within it, not by any kind of fortification. It is only by the good character of a noble woman that a house is protected. 178. A river can destroy its banks, a woman can bring down her family. Both river and woman take their liberty; they don't care that they have destroyed their families. 66 1 179. A creeper will climb the tree in front of it; a 67 king will take anyone near him to be his servant; a woman will cling to any man before her; thus it is, no need for doubt. 180. Neither a man blind from birth, nor a proud man, nor a passionate man, nor a money-hungry man shall ever see anything: these are all the same as blind men.

Canakya Sar Samgraha/ 279 181. Digestible grain is good; the wife whose youth has passed is good; if one is brave, to go to war, win and return is good; and if the crops are always brought into one's own house it is good. 182. Wealth (Laksmi) with an unlucky man, wisdom (Saraswati) with a man of low birth, and a woman who is addicted to worthless men: all these are as useless as the rain Indra sends upon (a barren) mountain. 183. If a wife is ugly, quarrelsome, and talks back, her husband will look like an old man even if he is still young. 184. If a wife is beautiful, obedient, and always talks softly and lovingly, her husband, though penniless, will be just like a rich man. 185. The body of a man whose wife always scolds like a barking dog in his house will suffer much, drying up like a lotus shrivelled by the winter. 68 186. If a man's wife takes care of him as does a mother, his body will grow just as the moon grows in the bright half. 187. What's the use of having many sons if they only cause suffering and anxiety? One son is enough, if he is a family. good son and can support his 188. A man who has one wife, three sons, two pairs of 69 bulls, ten cows, and a daughter late in life be disappointed. will never

280 /Kailash 189. When one has many sons, one son will go to Gaya. From him will come as much merit as the horse sacrifice or the freeing of a blue bull. 190. 70 If fire catches on one dry tree the whole forest will burn; in the same way, one wicked son can ruin an entire family. 191. The fragrant flowers blooming on one tree perfume the whole forest; one good son improves an entire family. 192. For a man who has obedient and loyal sons, wife and servants, and sufficient wealth as well, this earth is heaven. 193. The son who is obedient to the father is the true son, the father who supports his son is the true father, the trustworthy friend is the true friend, and the obedient wife is the true wife. 194. One should call truly alive a man who makes friends with brahmans and is devoted to brahmans. Otherwise 71 any creature with breath could be called truly alive. 195. A man of virtue and righteousness should be called truly alive. Living is pointless for a man without virtue or righteousness. 196. A man who has wisdom (Saraswati) in his words, who 72 has a beautiful wife and who is capable of generosity; such a man is truly living successfully. 197. Righteouseness, finance, pleasure and salvation 73 (Dharma, Artha, Kama, Moksa); if among these four a man is

Canakya Sar Samgraha/ 281 without (knowledge of) even one, he is a man without consciousness: he is like a dead man, his life is meaningless. 198. The body of a man without truth or righteousness, who passes his time doing nothing, will become as tattered as the clothing of a blacksmith. 74 199. It is right to speak of the virtues of an enemy or of the faults of a guru. That which is suitable should always be spoken; that which is unsuitable should never be spoken, even of a guru. 200. A man should never do that which is not to be done, even when his life has reached his throat; even then he should do what is right. Here the second hundred of Canakya's collection of essentials. 201. When the time is right, make a treaty with an enemy; when the time is right, one must quarrel with a friend. The wise man should know the time according to the work. 202. It is by time that all creatures are both created and destroyed. Though we may be asleep, time always keeps watch. So man must never ignore time. 203. In time the seed is planted, in time the fruit follows. In time there is creation, in time there is destruction. 204. Time carries away the sky, the directions, the earth, the water, the sun and moon, fire and the wind; thus time is greater than all of these. 75

282 /Kailash 205. To speak in a place where there is noone to listen is an useless as a washerman in a place inhabited only by naked ascetics. 206. A fire put in a plantain forest will be wasted, for it will not catch; in the same way, to talk of virtue with men without discrimination is a waste. 207. At the time of the apocalypse the oceans shall forsake their bounds; but the great man, even at the apocalypse, remains stable. : 76 208. At the end of the kalpa even Mount Sumeru will move abroad, and the seas will divide. But great men will never be unstable. 209. Women are restless, brahmans do penances, brahmans do penances, men of low caste speak mean words, and the great man is compassionate. 77 210. He who shows respect to a noble man will feel peace and joy, but even if one shows one hundred kinds of benevolence to a wicked man, nothing good will come of it. 211. It is good to instruct an intelligent man with the shastras, but to attempt such a thing with a fool is just like lighting a lamp in front of a blind man. 212. A good man, like the coconut, is hard on the outside and tender on the inside; a wicked man, like the berry, is lovely on the outside and hard on the inside. 213. Sandalwood is cool and pleasant, and so to is the light of the moon. But far more cool and pleasant than either of these is the company of a noble man.

Canakya Sar Samgraha/ 283 214. The lower type of man thirsts for wealth, the middle type of man thirsts for love, and the best type of man thirsts for honor. For a great man, honor is wealth. 215. Flies desire wounds, kings desire wealth, mean men desire quarrels and good men desire peace. 216. The ordinary run of men desire wealth, women desire beauty, intelligent men desire offspring and ascetics desire heaven. 217. By much suffering wealth is obtained, by much greed, happiness is obtained; (but) a good man never does 78 anything to cause trouble to others. 218. A wise man will not do work which is impossible, evil, useless or mean. 219. A ruby will not be found on every mountain, nor 79 will every elephant carry a pearl. Just so there will not be a sandalwood tree in every forest nor a good man is every place. 80 220. (The statesman) should carefully plan the affairs of others while finishing off his personal affairs quickly. Ignoring mean work, he should devote his strength to affairs of state. 221. The work of the lowly will disappear as soon as it is done, like words writ on water. But the work of the great, like letters inscribed on stone, cannot be erased. 222. Great men will have both troubles and riches. Others will have neither.

284 /Kailash 81 223. Satisy Mahadeo by (offering) the Arka leaf, satisfy Candrama by (offering) clothes, satisfy Lord Visnu by remembrance, satisfy the great man by salutation. 224. Those who write, those who read, those who know the shastras are all fools Whoever is engaged in the work of the Lord is truly a pandit. 82 225. Trade in ???, trade in horses, the service of kings, and asceticism; these four are the work of steady and intelligent men. Cowards will only work in the fields. 226. Whoever desires wealth (should) do business, whoever desires knowledge should study the shastras, whoever desires a son should make love with his wife when she is fertile, and whoever desires honor should serve the king. 227. A face blooming like a lotus, words as sweet and soft as sandalwood and a heart like a saw: these are the signs of a rogue. 228. Never believe what a wicked man says. Though his mouth speaks words sweet as honey, his heart is as black as poison. 229. A wicked man will always see the faults of others, though they are as small as the mustard seed; his own faults, as large as the bel fruit, he will hide. 230. Seeing a rich but worthless fool, even if he is far away, is just like seeing the blossom of the Lahasi 83 plant. 231. Avoid a fool. Distinctly a beast, he speaks words (which) strike (like) arrows. Like an unseen thorn,

Canakya Sar Samgraha/ 285 impossible to find, he is (nothing but) trouble. 84 .232. Serpents are vicious, and so are wicked men, but a wicked man is worse than a serpent; for a serpent can be controlled by mantras, but a wicked man cannot be controlled by any means. 85 233. One must keep a distance of 1000 kus from an elephant, one hundred kus from a horse, and ten kus from any horned beast. As for a wicked man, one will be free only when he has quit the country. 234. One should avoid a wicked man even if he knows the shastras. Such a man is as dangerous as a serpent adorned with a jewel. 235. (When) with an elephant carry a goad, when with a horse carry a whip, when with a horned beast, carry a stick; when with a wicked man, carry a sword. 236. The worthy and the unworthy are like the cow and the serpent; the cow eats only grass and pours forth milk; but even if you give it milk to drink, the serpent will only pour out poison. - 237. Never nourish an enemy, considering him unimportant. Just as a tiny flame can reduce an entire haystack to ashes, so even a weak enemy can destroy everything when he has a chance. 238. A wall-eyed man will have sixty faults, a browneyed man will have eighty faults, both a blind man and a lame man will have one hundred faults each, and there will be no 86 counting the faults of the hunchback.

286 /Kailash 239. Avoid friendship with a wicked man, (even if you have) a treaty with him; such a man will ruin your work if you trust him. 240. That which is soft can destroy both that which is tender and that which is hard. There is nothing a soft thing cannot destroy; thus a soft thing is even harder than a hard thing. 241. If a fire ravages a forest the roots of the trees will remain; but if a river comes in flood, not even the roots of trees carried off will be left behind. So soft and cool things are dangerous. 87 242. One should keep one's distance from thick-haired bulls, women who talk too much and dry or blazing land. 243. Keep your distance from those who disclose private matters, mischief makers, those who talk of others' faults and men of quarrelsome nature. 244. Keep your distance from horse-carriages, mad elephants, cows who have just given birth and the women of 88 the harem. 245. Avoid friendship with wicked men, a woman who sleeps with other men, old cows and tattered clothes. 246. Never trust anyone, friend or foe. Even a friend, if he becomes angry, may disclose all the things told to him in confidence. 247. Trust neither an untrustworthy man nor a trustworthy man. Trusting another is dangerous, for if matters told in confidence should leak out, even the roots of a work may be destroyed. Thus never trust anyone.

Canakya Sar Samgraha/ 287 248. Never trust rivers, beasts with long claws, animals with horns, men bearing arms, women or kings. 249. A tree on the (banks of) a river, a woman without support and a king without ministers will not live long. 89 90 250. A man who desires long-lasting affection should not do three things: gamble, borrow or lend money, or visit women when their husbands are absent. 251. Never trust a wicked man, instigate a fight by tricks, lose your temper, or make an enemy of a friend. 252. An intelligent man should never render service to a king who has ministers with bad policies, a brahmin with a low caste wife, or a sannyasi who has broken his vows. 253. Never trust a wicked minister or sleep with a wicked woman; there will be no means of substinence in an evil kingdom, no living in a bad country. 254. 91 A thief will not have truthfulness, a brahman with a low-caste wife will not have purity, a drunkard will have a good mind, and a gambler will not have any of these three. not 255. Never go between two brahmans, a brahman and his fire, a man and his wife, a guru and his student, or Mahadeo and his bull. : 256. Never gather in a place where there are no people, no festivals, no-one to protect men from danger, no king and no generous men.

288 /Kailash 257. Kohl will not be white, a very learned man will not be uncertain, a woman's wisdom will not be stable, and the fool will not speak Sanskrit. 258. Debts, fire and disease; let not even a bit of these remain, for they can always increase again. 259. Hurrying, quarreling, scratching, gambling, drinking, adultery, sleep, love-making and laziness: the more these are indulged in, the more they increase. 260. woman A man should throw out designs on another's or another's wealth, or impulses to speak evil of another or to laugh at a guru. 261. Avoid friends and associates who speak sweet words to your face and then ruin your work behind your back. Such men are like pitchers of poison with a layer of milk on the top. 262. A wise man should avoid for all time an evil country, a place of evil livelihood, women of bad character, bad rivers, wealth (earned by) unrighteous means and bad grain. 92 263. Though she is as beautiful as the heavenly apsaras Uvarshi, Rambha, Tiloktama, Gopali and Maynaka, if she is another man's wife she should be avoided. 264. If you have a change to gain quick success in disrupting another's work, it is a great fault to do so if he is in trouble. A wise man avoids such action. 265. 93 Loyalty and disloyalty, good work and evil work: consider these to be the same. When the time to act comes,

Canakya Sar Samgraha/ 289 Sar there will always be doubts; a wise man rids himself of these (doubts). 94 95 266. Your should fear a wife of bad family, a king who destroys the service of others, an intelligent enemy and a man whom you have harmed in the past. 267. Danger for a tree is the wind; danger for a lotus is the winter; danger for a mountain is lightning; danger for the beasts is man. 268. If your mother feeds you poison, if your father plans to sell you, if the king acts unjustly, from whom can you seek shelter? 269. What's the point of staying in a place where the king, the ministers and the priests all do the work of thieves? There is only fear from those who (should) protect. 270. Who can erase the letters written by the creator on the forehead? Even the gods cannot erase that which has been written. 271. Fate is great; indeed, why even possess wisdom? What wisdom does a stone have? Still it is respected as a god. Its divinity is due to its fate. 96 272. Fortune is indeed great. Even though the great rishi Vishishta chose the auspicious moment for Sri Ram's marriage, Sita was still unfortunate. 273. When the winds of fate are favorable, even vices will be virtues; but when the god of fate is opposed, even virtues will be vices. :

274. If a man is only wise, what's the use? He must go where his karma sends him. Even a man's wisdom is due to fate. 275. Alms-giving is the ornament of the hand; speaking the truth is the ornament of the throat; listening to the Dharma is the ornament of the ear. Wearing ornaments other than these is pointless. 97 276. A good character is the ornament of a woman, the ornament of a tree is its flowers, keeping to his duty is the ornament of a man, and compassion is the ornament of the master. 277. The ornament of the lunar mansions is the moon, the ornament of a woman is her husband, the ornament of the earth is the king, and the ornament of all men is good character. 278. Insults from the great are better than respect from the mean. The naga Kali was made splendid by the trampling of Lord Krisna's feet. 279. 98 Water on the ground is pure, the faithful wife is pure, the merciful king is pure, and the satisfied brahman is pure. 280. Water springing from the ground is pure if it does not touch the ground (is not mixed with mud): wherever it may be, it is even more pure if it is flowing. 281. 99 Clean a bronze vessel by rubbing it with ashes; clean a copper vessel by rubbing it with sour juice. A woman in (fertile) season 100 is clean, a swiftly flowing river is clean.

Canakya Sar Samgraha/ 291 282. Give a place of pleasure to the father, a cooking pot (kitchen) to the mother; regard your life and the cow's 101 as the same: field work, go to do yourself. 283. If he drinks the milk of a brown cow, makes love with a Brahman woman, or studies the vedas, a Sudra will go to hell. He should not do these things. 284. If a Brahman eats food from the hand of a Sudra woman for a month, he will be a Sudra as long as he lives: when he dies he will be reborn as a dog. 285. A woman without good character, a meal without ghee, ornaments without clothes, and a Brahman without 102 knowledge: these are all useless. 286. The ornament of the water is the lotus, the ornament of mankind is the brahman who performs penances, the ornament of courage is the wound. 287. The joy' 104 of the brahman is the sacrifice, the joy of fools is quarrels, the joy of a woman is her husband, the joy of the cow is grass. 288. As a result of learning the vedas the fire sacrifice should be performed; as a result of listening to the shastras one's character should be improved; as a result of making love with a woman a son should be born; as a result 105 of having wealth one should enjoy it and give alms. 289. Fire burns by its heat, the sun burns by its rays, the king burns by punishment and the brahman burns by penances.

292 /Kailash 290. Rubbing the teeth with the point of a hemp plant, the flesh of a dead man, curd mixed in the hand or the index finger is the same as eating the flesh of a cow. 291. Do not kill, do not give the order to kill, and do not witness killing: if one avoids these three things, then it is permissible to eat meat, so Krisna told Yudhishtira. 292. Eating meat is not a vice, drinking liquor is not a vice, making love is not a vice; these are in the nature But if a man is able to give these up, he gains of man. much merit. 106 293. The same result is obtained by he who gives alms on this earth surrounded by four oceans and he who renounces the eating of meat. 294. Fire, water, women, serpents, fools and kings: these six can demolish (a man's) life at once. 295. Dried meat, an old wife, the morning sun, new 107 curd, love-making in the morning and going to sleep in the morning: these six can end a man's life immediately. 296. A man's life is protected by (eating) freshly butchered meat and freshly made ghee, by (making love with) a young wife, by eating rice and milk, by drinking hot water and by staying in the shade of a tree. 297. Eight times better than grain is bread, eight times better than bread is milk, eight times better than milk is meat, and eight times better than meat is ghee. 298. Those who are obstinate, greedy, haughty, sensual and antagonistic towards the guru will be quickly ruined.

Canakya Sar Samgraha/ 293 108. truthful 299. Cows, Brahmans, the vedas, Satis, men, men who are not greedy and generous men: these seven sustain the world. 300. If there are any things of permanence in this 109 transitory world they are these: to live in Benares, to associate with the virtuous, to take a bath in the Ganga and to worship Mahadeo. These are the essence of this world. Here ends the third hundred of Canakya's collection of essentials. Samvat 874, the 10 th of the bright half of Magh, Saturday: on this day it was written for Birsingh by Dhanajaya.

294 /Kailash V. Notes 1. Ludwik Sternbach LL. D., Canakya Raja-niti, pg.5-6. 2. 3. 4. 5. ` 6. 7. 8. The great Tibetan translator Rin chen bzan pa brought the Canakya raja-nitisastra to Tibet in the 10 th or 11 th c. along with a great stash of Buddhists works. See Pathak, The Indian Nitisastra in Tibet, pg. 27, and Sternbach, Canakya Raja-niti, pg. 16. Our text, for instance, shares many maxims with the Mahabharata. See Sternbach, Maha Subhasita Samgraha. S.B. Dasgupta, An Introduction to Tantric Buddhism, reprint Shambahala Publications Inc., Berkeley, 1974, pg.193: Dasgupta paraphrases the Tattva Siddhi; "milk drunk by the snake results in poison and has the effect of nectar when drunk by others." Compare with maxim no. 236. Sternbach, Canakya Raja-niti, pg. 42. Ludwik Sternbach, Canakya-Niti-Tradition, Vol. I, Part I, pg. CLXVII . Sternbach, Ibid., pg. CLXVII, CLXIX: the books are listed as: Bhoobun Chaund Dutt, Bodhi Canakya, with Bengali and English Translation, Calcutta, 1888. Johann Klatt, De Trecentis Canakyae Poetae Indici Sententiis, Halis Saxonum, 1873. We have not been able to examine either of these editions. These figures include manuscripts entitled Canakyaniti. The totals to date are: National Archives, eight Canakya Niti and 39 Canakya Sar Samgraha; Preservation Project, 67 Canakya Niti and 225 Canakya Sar Samgraha.

Canakya Sar Samgraha/ 295 9. canakyaprabhrtividya vidyava datasamastara rajanitiratnakara . sri jayajamtimalla devainah from a stone inscription dated N.S. 533 (B.S. 1469, A.D. 1413) at Pashupati. Quoted by Nayaraj Pant in his introduction to 10. gallima phyakieka kasimgara, edited by Bholanath Paudel and Dhanabajra Bajracarya, Jagadamba Prakasan, Lalitpur, B.S. 2018, pg. 32. Our thanks to Mahesraj Pant for the translation, and to Dinesh Raj Pant for bringing the inscription to our attention. (The B.S. date is the one we were supplied; thus the N.S. and A.D. dates are estimates). See Sternbach, Maha Subhasita Samgraha; the list of variants for some maxims often cover half a page or more. See also maxim no. 143, note, below. 11. ms. 12. 13. 14. 15. ms. a rajaniti a ayuom sarilana piham onio lit; "life will go out from the body." ms. a lajya tolate mala lit; "abandon shame" s ms. C rajakarya taurate mara this could easily be misinterpreted "abandon royal work" (!), but actually, due to the transposition of la and ra in Newari, it is the same as ms. a above; a good good example of the problems occasionally attending the many interchangeable letters in Newari orthography. ms. a: gvamhaya julasam mama ghayam guru lit.; "the teacher should be called the mother..." etc. The Ganga tirtha refers to the Ganga River%; the Puskar tirtha refers to Puskar, sacred to Brahma, in Rajasthan; the Kedar tirtha refers to Kedarnath, sacred to Siva, near Garhwal, H.P. :

296 /Kailash 16. mss. a, b, c: 24 17. ms. a: tota ar 4, lit.: "one must scold" (J. vada OTo taya pala, "nvaya (-t) v.t. ch-hm- yata, to blame, revile") b: atmsmu a 4 lit.: "one must beat... ms. " 18. both 'no need' and 'what's the use' in our translation are the same phrase in ms. a: use 11 , lit.: "what 19. 20. 21. guna T; ms. a: TUT; widely used throughout the text, translated generally throughout as 'virtue'. ms. a. : rupa 'form, or beauty'; TUT 'virtue'; 'family' or 'good family'; 'character'; faut 'knowledge', or 'learning'; fuf 'personal power' (this unorthodox translation seemed most suitable here; but perhaps 'accomplishment' would also be suitable). These words are common throughout the text. ms. a: the verb in each phrase is the same; 71504, (J- "to install, appoint, make versed in (the shastras)") 22. ms a: one quarter of a paisa. The term 23. 24. > is still used today for a quarter of a pau. ms. asa mabusya, a: 34 4, "without being impatient..." J has "as buya (-t) to lose confidence" Our verb/ (M.) is perhaps different, but we suspect he has misinterpreted. The modern form is aya buye "to be impatient" A modern proverb runs, aya bayam kaya bui 48 "being impatient a son will not be born." makhu ms. a: jaujana skt. : yojana, (SED- eight or nine miles). •

25. 26. 27. 28. Canakya Sar Samgraha/ 297 ms. a: the same phrase used here and in the next sentence, sabhasa saubha samasa saubha mala ka, lit.: "not splendid at the court (of a king)". ms. a: the last three phrases are pandita juya, mitra samgraha, alasi majuya lit.: "to be a pandit, the collection of friends, to not be lazy." ms a: gathai dudu ghalisa ghela jyesta, adhyam ; this is somewhat unclear, perhaps lit.: "just as in milk and curd, ghee is superior." Our rendering is from PBK's modern rendition. ms. b: has dudu ghari ghera, tho pramanana jura athyam ; lit.: just as in the example of milk, curd and ghee." ms. c: has & G dudusa ra pramana juram dhvathyam ; lit: "just as in milk, ghee is chief (or, 'has greater authority', J's gloss for pramana a somewhat confusing word. ms b's usage is derived from skt. AATUT (SED 5)... 'evidence, proof') and is used in the sense 'as a proof', or 'as an example'. The other meaning, often found in other Newari texts, is 'chief' or 'main'; it is often found as 'minister', or 'chief minister'. A modern word with the meaning is pa:yam 'chief' ms a son (?) of Danurbamsha Raja..." dhanurvamsa rajaya kaya ki thajulai, lit.: "even if the only This line provides an illuminating example of the hazards facing the Newari translators. The second line of the Sanskrit of ms. a reads: a fagal fa fajut (frjuT: CTT 41 ) kim karisyatih 11 The actual intention of the phrase is: "as a bow made of fine bamboo but without a string is useless...' (Mahesraj Pant). The mistake on the part of the translators (all three mss. handle the maxim in the

298 /Kailash same way) is understandable, as the Sanskrit contains two subtle puns. TUT, repeated from the first line, guna, is 'virtue' but also 'bow string'; and is 'bamboo; but also 'race, family lineage'. Thus, in effect, "as the Dhanur lineage is spotless, but has no virtue is useless...' " is the sense they made of the line. A wide knowledge of Sanskrit vocabulary is of course essential to correct interpretation of such subtelties. 29. ms. a: gunavidya masalada o Tsa, faat 4430 TH, lit.: "if one does not know virtuous knowledge". ms. b: vidyahina jurada0 sa 17304 ' lit. "if without learning". 30. ms. a: (SED- "N. of a plant, flower of that plant") evidently a fragrant summer flower. 31. ms. a, b, c: 32. jap is repetitious prayer, homa generally the fire sacrifice and oblations (SED). The maxims from no. 52 through no. 63 refer to the qualities of kings and specific officers of royal government. The identity of this officer is a bit obscure. The sanskrit of ms a reads 4 Sternbach's texts have bhandadhyakso ( CRN 220), and kausa TS ghyati (CTT 56) ; accordingly, he glosses the officer as 'treasurer' in CRN (although he records the reading of ms a as a Sar Samgraha variant). SED has 'a judge' for 2722199 Certainly 'treasurer' would make sense with the ence to testing jewels, unless this is a figure of speech. SED has for Sabhapati (the word used in the Newari) 'chairman'; in J. Sabha is glossed as 'court of justice' (as well as of a king), thus judge seems apt. Mss. b and c have, "virtuous man" refer-

Canakya Sar Samgraha/ 299 33 ms. a skt: "doorkeeper"; or perhaps this , officer is 'captain of the guard' (skt. 4 ATE() 34. ms. a: ms. b: i maibayata baudha yaya samartha ; our translation is literal. qata; the translation could be the same, but 'capable of reading the thoughts of others', the meaning of the sanskrit, is also a possible gloss for both these renditions. (see CRN 235). 35. 36. b and c read "By appointing a man of quality, that man (either) by acting auspiciously or inauspiciously, by doing good or evil work ( duh krta increase the wealth of the king. ms. a: • sukrta yada0nam ) wi 11 a: paramarthana majalapu makhu 1 it.: "wi 11 not be praised by the divine (or, the highest truth)..." is a possible, though highly unlikely reading because of the use of the agentive (ergative) suffix -na. This is most likely a scribe's error. Our translation follows PBK's rendering in the modern Newari. 37. ms 38. 39. a: chinala ; faerte; (J.- chinari (H. chinar, a loose woman) adj. desirous, lustful). The use of the Hindi word here would indicate specific sex. Mss. b and c have merely kami ; ; a 'passionate, lustful' (person). thvataya gati julam raja, ms. a, b and c: 2977147 Hay, lit.: "for these, shelter (or, 'fate') is the king.' ms a.: Tragtza aa; lit.: "when put at the palace gate..." mss. b and c: TUT; "if in the king's bad view (or bad grace)." i

300 /Kailash 40. ms. a: from skt., 41. 42. 2 13 41977; J. has 'plain, distinct' 'clean, pure'. We have used 'attitude' for 'clean, the gloss of 41977 and 419, which are used interchangeably in this maxim and the next. Mss. b and c have "No matter what work a man does it is accomplished (f) only by attitude...etc." ms. 'conduct' or a and b: 3; usually glossed as an equivalent with a neutral sense, here seems to indicate 'good conduct', and we have translated it thus. Ms. c: C: (J. a teacher, spiritual guide), acarya rendering the meaning of the maxim very differently. Ms. c is a Buddhist recension; perhaps the translator felt an oblique mention of the Vajracarya might be in order (the change is also included in the Sanskrit of ms c). ms. a: naya dudhyam nayaphu, bhida o stri duthyam kama krida yayaphu, etc. : lit.: "to be able to eat like having (as though one had) something to eat, to be able to make love like having (as though one had) a good wife, etc. This is idiomatic usage. A similar type of idea is expressed by the modern adage, bhimgu nasa dusa, nayamaphusam, chu yaye, "What's the point of having good food if you can't eat it?" 43. ms. a; c: 43, ms. b: 4 skt ms a: putrika (SED- "3) (at end of Comp.) anything little or small of its kind...").CTT has fun (CTT 99); SED-" 1) a small kind of bee 2) the white ant." The Newari words are unknown to us.

44. 45. ms. : Canakya Sar Samgraha/ 301 a: sama, dama, bheda, karma, bala, bastu ; the last word just means 'thing'; perhaps should be 'all things' or (by) all (or any) means... • ms. a: sastra ya vacanana baudha juo ; iit : "convinced by the words of the shastras" Mss. b and c: sastrama baudha juya ; "convinced in the shashtras..."; perhaps "learned in" is a more accurate gloss. 46. 47. 48. 4 Thus ms a is equivocal in this maxim; the literal meaning of the first part would be "one must destroy other's faults without giving them one's own faults..." read, it seems altruistic and out of tune with the rest of the maxim and the rest of the collection. Sternbach (CRN 143), though his sanskrit edition varies quite widely from ms. a, a, paraphrases the maxim thus: "The enemy should not know the weaknesses of the king, but the king should know the weaknesses of his enemy. Mss. b and c have: "Without giving (away) one's faults (57) to others, if others have faults one must stay hidden (4) as the tortoise draws in during the cold season. J., referring to this very maxim has for 77439 "(S. gopa a herdsman) - 11 v.t. to protect.) ." We suggest "to hide" as a more accurate gloss in this context, derived from skt 179 2) hiding, concealment (SED). ms a; lit.: "resides in the tip of the a: maiya causa caunah tongue", an idiom for speech. Mss. b and c use the skt. word f, tongue. Mss. b and c leave out the last phrase.

302 /Kailash 49. 50. ms. A: 3 PT; 'part'; ms. c: 3, 'part' or 'portion'; ms. b; amkusa 'a hook' ms. b's charming variation surprisingly makes perfect sense. ms. a: 313047 411; lit.: "according to the mistake..." is a word used in modern Newari as well; PBK traces it from the Persian, mutabiq, 'like, similar'. This phrase is omitted in mss. b and c. 51. somewhat unclear in ms. a: Sternbach's sanskrit edition (CRN 91) and ms. a are essentially the same; his gloss is "...should distinguish friend from foe; an indifferent person from a neutral; an old man from a teacher...". It would seem that the Newari has left out one element from the list. Ms. b has "treat and enemy with emnity, a friend with friendliness, a neutral neutrally: he who does not know the differences between an enemy and a friend, all his works shall be destroyed." Ms. c is similar, except for the part concerning neutrality: madhyastha vane caumgu jaista ghaya ; "it is best to be neutral", or "he who is neutral is best..." 52. ms a: 20%; lit.: "at the (right) time, belasa dukaya sao 53. • knows how to bring in." ms. a: (J-chedan yaya, to cut off) Ms. b reads: thava jnati gotram saharupam tathai mala beri bhavana yatasa marmma maidalapa mocake phava gomha para juram omhana chu yaya || "One must be cautious with one's close kinsman; for if he takes emnity, he can destroy all. As for a stranger, what will (can) he do?" There is considerable difference between

Canakya Sar Samgraha/ 303 the sanskrit of ms. b and c. Ms. c, through scribe's error, drops the Newari translation of this maxim. 54. ms. a: haluka juioh 'to be (taken) light (ly); from Urdu, halka "light" (PBK). Ms. b and c have: "though he be " as rich as Indra he will become poor. The first part of the maxim (ms. a) reads : gvamha manusya gvaguli thasa julasam nitya nityam nayi o fica faci also at 7 f 4 at; lit: "any man, whatever place it may be, goes daily (there) to eat... " Thus 55. This maxim and no. 142 appear as nos. 199 and 200 respectively in mss. b and c, and also in CTT. maxims nos. 143-200 in our text appear as nos 141-198 in mss. b, c, and CTT. The order of the maxims in our text appears to be somewhat unconventional. 56. ms. b has; "A learned man, if he has no wealth is impure; a woman with sons and grandsons, if she has no husband, is impure." Ms. c has: "A foreigner (fate), even if rich is impure (!); a man without (videsimha ) sons is impure; a woman with sons and grandsons, but without a husband, is impure." Ms. c's reading is astonishing, considering that the man who wrote the translation was himself a "rich foreigner": according to the colophon, "Trailokyaratna Sakyabhiksu wrote this translation (thamasena arthana caucaka juro ; the use of the %; causative would seem to indicate he had it written by someone else, but the 24 usually emphasizes something one has done oneself) while doing business in many articles in Lhasa..." MSS vol. II, 3517 glosses a slightly variant list of types to be considered, but rather than describing such people as "impure", the gloss reads "should not

304 /Kailash 57. 58. .59. 60. be deplored." This almost complete reversal of the maxim's intent stems from the difference between sanskrit (SED-to be lamented or mourned, deplorable, pitiable) and 17 (SED-purity, clearness, etc.), both these terms being employed in the negative in the maxims. An excellent example of a small change making an essential difference in the meaning. The reading of our mss. is mentioned in MSS as a variant possibility; considering the tenor of the whole work, it is perfectly plausible. ms. a: the maxim is phrased in questions, ie: 447 457 ATHERIT THAT Ui p, etc.; lit.: "for the man who eats everything where is the inedible" etc. Ms. C has: rogina nimgva nam manigva nam naradava rogiya sukha kha maduh "whether he eats healthy or unhealthy food, the sick man will never be happy..." Ms. b agrees with ms. C. ms. a: gathai apaya dukhane cauda0 pu phakya phakam padu o majuo ; lit: "just as the seed resting inside the mango will not be sour from (being) bitter (or, tasteless, PBK)." We have changed this to 'sweet' as we usually associate mangoes with the sweet taste of ripeness. nipah ms a: 214; ms. a, modern Newari; • (J.-lime); ms. b: • nimbah ms. c: nimbah skt. (all three mss ): nimba (SED nimba - "a tree with bitter fruits)". . ms. a: ; could be read either" a man without destiny" or "a man without work." Ms. b: jya masavana 40 "work done without knowing how to do it.. Ms. c agrees with ms. b.

61 62. 63. 64. Canakya Sar Samgraha/ 305 ms. a: dosa dumha bramhanaya veda 1 it.; "the vedas of (or from) a brahman full of faults". Ms. b: dokhi ya ke f, 3030 ; lit.: "(good) character from sila, bramhanana dainda OT padarthah one full of faults, the things heard from (asked by?) a brahaman. (?). Ms. c is almost the same as ms. b. ms. a "I lit.: "beautiful woman. stri ratna 11. Mss. b and c use the sanskrit term (SED "excellent woman"). Ms. a's reading renders the meaning slightly ambiguous, as though taking a concubine is implied; but J. lists "to take as one's wife" as one of the meanings of the verb used here, kaya. As the reader has no doubt noticed, contradictions (such as between this maxim and the one previous) are an essential element of the spirit of this work. ms. b: desa dakvasa gana raja data o desa migva ; lit: "among all countries, the country where there is a king is good." Ms. c agrees with our text (ms. a). a play on words, used in the Newari as well as the original sanskrit: ratna, 'gem' ; stri ratna, woman. 'excellent 65. funeral rites, without which the passage of the spirit of the deceased is difficult. 66. ms • a: thao kula phuka ghayuom makhuh idiomatic meaning as in guy our translation; lit.: "(they) don't say their own families have been destroyed." this phrase. Mss. b and c omit 67. ms. b: raja thava pasasa cauda0 mham will respect those near him...' manapuh lit.: "the king Ms. c: rajana thava

306 /Kailash 68. 69. 70. 71. pasasa cauda0 pani maralapayiva lit.: "the king will destroy those near him..."(!). This is no doubt a scribe's error, substituting ra for the intended na in manalapayiwa, which reading would give the same result as ms. b. ms. a: fe q ( hit yaya-to do good). We have replaced this awkward, if accurate, gloss with others of similar meaning. This verb phrase is very common in old Newari. ms. a: foot ; "a daughter afterwards (or, remaining, ie. born late in the parents' life). Ms. b substitutes "two bodies" (!) for "two pairs of bulls" (sarira (Mp ¥f¬); ms. c has "two enemies" (f) for naiguli (satru naigudi the same phrase, adding at the end that such a man "may have disappointments" ( vikara raya phuva ; this is in fact another scribe's error, the negative prefix mahaving been dropped; the correct positive usage would be phava ) . • a: nila thusa T (skt. 'blue bull ) . The freeing of a bull- a blue bull particularily- is an act effecting speedy passage of the spirit after death. Usually performed by the son shortly after the father's decease. ms. a: atma juka gharalapao su mamvakah lit.: "only having spirit, who does not live?" This last phrase is omitted in mss. b and c. Ms. c, the Buddhist text, does not tamper with the maxim's pro-Brahman attitude. 72. ms a: laksmi tyaga yaya • (giving) wealth..." samarthah lit.: "capable of giving up Ms. b: laksmi dayava tyagi julamh 1 it.:

Canakya Sar Samgraha/ 307 "having wealth, is generous... " Mss. b and c have. "beautiful and faithful () wife... 73. 74. 75. The four aims of life. ms. a: If & clit.: "it is right to speak suitable things... Ms. b has: "Even if it is of an enemy, it is suitable to speak of virtue; even if of a friend it is suitable to speak of faults: one must always listen to that which is suitable. Even in spite of respect for the guru (447; lit. if the guru is important) never listen to unsuitable things." ms. a: thvatena taaughada o ghaya kalah lit: "thus time is (called) great. " 76. ms. 1; a: kalpamta sah (skt, same phrase) SED- kalpa - "A day of Brahma or 1000 yugas being a period of 432 million years of mortals and measuring the duration of the world..." 77. The first phrase of this maxim is very confusing in all three of our texts. ms. a: a: thao sarira mipalakha juo 'one's body will be a cause for fire (warmed), (?). ms. b: thava sarira biyam paraga juyuh 'one will be averse to giving one's body' (?) ms ch thava sarida miyam paragi juva ; 'one will be averse to selling one's body' (?) All three of these renderings are mysterious to us, and our glosses are shots in the dark. J has for palakh 'cause, opportunity', and for parag juya aversion to. Another text we consulted (undated, Davanagari script, probably 18 th c.) has: miyavam meva raksa 'to have an 494%; lit.: "selling his own body will protect others... " ie., the good man will sacrifice

308 /Kailash 78. 79. 80. 81. 82. himself for others. There seems to be some confusion between the sanskrit word fat (SED change, agitation, excitement, etc.), used in the text, and for (SED sale, selling). We must confess to confusion regarding the Newari phrases given above; our translation is frankly a guess, following the lead of PBK's modern rendering. 11 ms. a: parapida yayaguli jya sadhujanayakai daya maduh 11 t.: "the good man will not have work which troubles others. Mss. b and c, though slightly differently worded, agree in the sense of the maxim, which strikes us as a bit of a non-sequitur. ms. SED a: gajamotih mss b and c mutih skt. : gajamautika - - - "a pearl supposed to be found in the khumbas or projections on the forehead of an elephant." The Newari translations have no specific subject, this is our interpretation (see CRN 174). ms. a: arkapata ms b: arka patra ms.c: akva pata . SED has for arka - "the sun plant, a small tree with medicinal sap and rind. i ms. a: jhajih ms. b. : bahitah ms.c: bohatah ms. a skt.: vahatya ms b skt. : vaihityah ms. c skt: bauhityam CTT 225 has vanijyam asva - vanijyam for the first quarter of the maxim, recording af (at least orthographically related to our mss.) as a variant in only one edition out of seven examined. All of the above phrases are at this point still incomprehensible to us; none of the similar spellings we have found in either J or SED have made any sense. The passage seems extremely corrupt.

83. 84. 85. Canakya Sar Samgraha/ 309 a: gvamha julasana murkha jana svayam dhanavantamha nirguni durasa caunasana ♡terfa ateta 22; this construction is awkward and the syntax Mss. b and c are somewhat confusing. similarly difficult. A later Newari text we examined is more elaborate, reading: "A fool shows to others all he has; the virtuous rich man shows nothing, and seems to have nothing. Fools can always be seen from J has a distance, like the blossom of the lahasi." for Lahasi 'Butea frondosa. Friends have informed us that the flower in question is a large red flower which, though bright and highly visible, is scentless and considered worthless. Another difficult maxim. Here is ms. a: a: murkhamha todatemala, pratyaksa pasu vacana hadanam bala na kyomki o | gathe khane madu putana kyao laya ke majio dhyam vyatha juyu au ; the version of ms. b: murkha jati juva mha taudatemala, pratyeksana nepa tuti pasu vacana hatada T putana susu vava, kantana kya puta maluva dhyam, byatha lit.: "Avoid a foolish man; clearly a beast with two feet, he speaks words (and) like a stuck thorn the point of which Sternbach's sanscannot be found, he gives trouble." krit edition of this maxim (CRN 214) and that of ms. vary considerably; but here is his paraphrase: "One should not keep company with a fool; he is like a beast with two feet. Like a thorn he pierces the heart imperceptibly with sharp words." The reading of ms. is closer to ms. a. . ms. a and b: F (J F ( J.- "a hand, handful, measure of length") skt.: 5; SED- "the forearm, cubit, a measure of length (equal to 24 angulas or about 18 inches, being the distance between the elbow and the tip of the middle finger)."

310 /Kailash 86. a marvellous example of the love of categorization often found in this type of literature. One wonders if a list of these faults is somewhere enumerated in 'full detail. 'Wall-eyed' ms. a: 4; modern Newari - 87. 88. 89. 90. rate. J.'s gloss, 'squint-eyed' is not strictly accu- 'Brown-eyed' ms. a: furent fat (J. 'reddishbrown, tawny).' ms. a: gvaya yaksa mu ; ms b: gvaya yavabhuh ms ch gvaya yava bu J -gvay ewo bu PBK's. • salt and barren soil. Our gloss is mss. a, b, c: simdhra kauthaya misa ; the meaning of this phrase is clear from the sanskrit: antahpura dasi - 'women of the harem, or concubines.' PBK suggests that may have come from simghara, sinhala, simdura, all suggestive of the red powder worn in the hair of a married woman. Our gloss for harm of a palace. faa atut; ms. a: priti ta tuyake ghajimha Mss. b and c agree with the form of the verb. J has 'ta nuyake to make last'; either a misprint or a reading from a scribe's error? ms a: dama kasa bisa yayah ms. b. : thava the the yata ghana byahara Elit.: "lending money to relatives..." Ms. c leaves out 'relatives! but uses the same verb phrase as ms. b. 91. ms. b: 'no trust (f) in a bad country...' 92° 9772247798 ms. al.: 'ruins the work behind the face..." (khe, face). ms. b: paroksasa karya maucaku lit.: 'destroys the work unseen.

93. Canakya Sar Samgraha/ 311 Cryptic construction in the Newari: ms. a: gvamhasena kayryasa 94. 95. maida yata tatvanam phala datasanom bipattisa mahadosa juo | thathida todate mala || karyyam jnani na jnani na todate lit. (?): "whoever divides the work (of another ?), if there be immediately results, in trouble (in times of trouble) it is a ་་ Such work the wise must avoid. Mss. b. A friend has pointed great fault. and c agree with minor variations. out that the intent of the maxim when thus stated is more in keeping with the ethical tone of a dharma shastra a niti shastra such as Canakya. than The intent perhaps should be: "It is a great mistake to embark on work which will show immediate results but end in trouble later on. Such work the wise must avoid." When compared with the Sanskrit of CTT 264, it would appear that the Sanskrit of our text is very corrupt. There is wide variation between our three text. Ms. b has: pha ke amaktam sauyava, karyyam akarya tulya yaya, sada karyyam samdeha yaya yogya, sada jnani jukvasyana lit.: "When one sees loyalty or disloyalty, act accordingly, doing good or bad work. It is always right to doubt in all work, by all intelligent men." This is a loose translation and variations are possible. Ms. a has 3 qtofyat in place of 414, and is thus unequivocally as we have translated it, though the meaning is obviously very different from ms. b. Ms. c agrees with ms. b, except that it has sada karyasa samdeha sa gyaya jaugyah iit.: "it is always proper to fear doubts (about) a work... (?) 11 ms. a: maibaya seva maraya yakamha raja ? lit. as we have translated it, perhaps "a king who does not care for the service of others. ms. b (ms. c the same with 11 minor_variations ) : akuliyam mevayam jivani nasyam cauda0ya !

312/Kailash rajao gyaya yogya, purva beri ji gyaya mala possibly: One must fear a "It is right to fear a king of bad breeding and/or a king who destroys the lives of others. past enemy." (?) Syntax unclear. 96. ms 97. 98. 99. 100. 101. a: lauhina chu buddhi yata, thva gathe deva ghaka manya deva dhaka manya yata ;lit.: "what wisdom (does) a stone (have), how is it respected as a god?" • a: manusyaya tisa julam thi dhammamsa caunai ; lit.: "the ornament of man (is) resting in his own dharma... ms. b: mijanaya thave vrttina va ttarapayaka caune soma ; lit.: "the ornament of a man consists in staying in the development (?) of his profession. ms a: 4 (mss. b and c: : bhusa ) coda0 lamkhah perhaps "in the ground", ie. a spring. mss. b and c have: "water resting in an unpolluted place (ms. b: malamutra madale ms ch ciya madalaih 1 it: 'when there is no feces and urine') is pure; leaving the place where it rests (or, leaving a polluted place) and going (flowing) elsewhere, it is even more pure." a: rtu julada o Tsa misa suddha julah 1 it.: "when she is in ms. TH season a woman is clean..." This refers to a woman who has finished her first menstruation (PBK). ms. b: Arfum ya ; lit.; "by menstruation (a woman) is clean..." c: sisa masika juvana suci juyuva ; (sisa T misa ; scribe's error) lit.; "a woman having had menstruation is clean...". a cryptic maxim. ms a: babuyakaina amtapura biya, majhyakna manasa biya, sayakna thama usama biya, thamha thyam thamha bu jyata jane The use

I J Canakya Sar Samgraha/ 313 of the suffix yakena with babu, mama, etc., is confusing; according to Jorgensen (JG para. 29), this is the classical Newari Ablative. Jorgensen writes that it is also sometimes used as a Locative; and the locative, he further notes, is sometimes used as a dative (JG para. 28) (the usual suffixes for the locative and dative with animate nouns are-yake and -yata respectively). He also notes that this suffix for the ablative is rare, noting "mostly the instrumental (suffix -na) is used for the ablative" (JG para 28: but this does not usually apply to animate nouns). The use of the ablative with the verb 'biya, to give' is nonsensical, given the fact that Newari does not have a passive voice for transitive verbs. We have · treated the suffix here as a dative, ignoring the -na (or treating the entire suffix as a dative in this case); but this is by no means a satisfactory conclusion. Mss. b and c have, etc., which is totally confusing to us; in all other respects they agree with ms. a. Another ms. we consulted had etc., lit. ' (give).. babuyana Tmana, • in the name of the means 'uthe' father', which is at least sytactically possible, and implies some sort of donation. The part of ms. a dealing with the cow, sayana thama usama biya, is very difficult. On the basis of the Nepali version (see below) we have surmised that perhaps the word 34 'u' taken from the Newari word 'equality', the 'sama 'same', and a sanskritized equivalent. Nepali version we consulted, dated N.S. 952 (with post-colophon remarks in Newari), has: "Take instructions from the father, take food in the mother's kitchen, regard your life and the cow's as the same A

314 /Kailash 102. 103. 104. (skt. here varies from mss. a, b, c), do the field work yourself." From an examination of CTT 282, it is apparent that the part of this rendering dealing with the cow is accurate, and we have used it in our translation. But even the edited Sanskrit version (CTT 282) of the first part of the maxim has puzzled those learned friends to whom we have shown it. is the CTT 282 version in full: pi tar antahpuram dadyan matur dadhana mahanasam gosu ca SS tapa samam dayat svayam eva krsim vrajet i Here c: GG 4 G TE TIHT; lit.: "a woman without breasts" This variant omes from a variant skt. reading, ie. fe, corruption of 77; this variant we encountered in several other texts, and is the version presented in CPT (285): Both mss. b and c have "wearin ornaments on tattered clothes.. ms a: manusyasa bramhana sobha tapasyanam samyukta mha ; lit.: "in mankind the brahman is the ornament, (who) is united with (has, performs) penances. 11. Ms. b (ms. c almost identical): bramhana satruya kanana soma juram tapa yukta julada0 Tva sobha jula MH; lit.: "from enemies come the splendor of the brahman, if (he) does penances (he) is splendid... This odd variant reading apparently stems from a varia‍ tion (or corruption) of the sanskrit. Ms. a: sobhate dvipade dvijah etc., ms. b skt : sobhate dvisatau dvijah etc. etc. A Nepali version of N.S. 952 (see note 90) has: "the beauty of the soldier comes from the enemy... ms. a: utsaha (SED energy, inclination, desire, etc.) ms. a skt. : utsava (SED festival... joy, merriment, etc.) Mss. b and c. JOTT (J.- (H. ucchao) a festival) 1

105. 106. 107. 108. Canakya Sar Samgraha/ 315 The translator of ms. a seems to have slipped in reading the skt. here. We have used the gloss appropriate to mss. b and c. The verb forms in this maxim are juya, minakai, dayake, yaya . Jorgensen (JG para. 122) writes that this form denotes "an action which ought to be done, might be done, or is intended to be done." PBK feels the mood of these verb forms is definitely exhoratory, as in our translation. According to the gloss of MSS I 211, the sanskrit is simply indicative, ie.: "The result of the vedas is the fire sacrifice..." etc. Also, the gloss of MSS I 211 reads, ...the result of a wife is sexual enjoyment and sons... whereas the Newari has sexual enjoyment as a cause rather than a result. " mss. b and c have "a king who gives alms. ms. a: amkhaula ghalih ms b: vamsa ghali ms * These adjectives are all mysterious to us, though C amora (amakhola ) the meaning is clear from the skt. word UT (SED young, newly produced...; furthermore, SED gives for UT af the term used in the skt. 'coagulated milk five days old') ms. a: sati a:, here meaning both the faithful wife and by extension the wife who commits sati when her husband dies. 109. mss. a, b, and c: ; "to stay in Varanasi. PBK remarks this also can mean "to die in Varanasi", especially for a Nepalese reader. "

316 /Kailash VI. Manuscripts, References and abbreviations: A. Manuscripts (edited and unedited): 1. Kasa, Prem Bahadur, ed., Canakya Sar Samgraha, Cwasa 2. 3. B. abb: ms a abb: ms b abb: ms C Publications: Pasa no. 50. Kathmandu, N.S. 1091 (A. D. 1971). Contains essentially unedited Sanskrit and old Newari versions plus a modern Newari version by the editor. Our order of maxims follows that of this text. Canakya Sar Samgraha, Sanskrit and Newari, Newari script, Nepalese paper, 9 1/2 x 3", 5 lines to the page, 74 folios, dated N.S. 810 (A.D. 1690). Coll. Prem Bahadur Kansakar. Canakya Sar Samgraha, Sanskrit and Newari, fine Newari script, Nepalese paper, 10" x 3", 5 lines to the page, 63 folios, dated N.S. 813 (A.D. 1693) Prem Bahadur Kansakar. For postcolophon remarks see note 45. A few other mss. we occasionally consulted have been mentioned in the notes. These are all in the collection of Prem Bahadur Kansakar. 4. Apte, Vaman Shivaram, The Student's Sanskrit English Dictionary, reprint, Motilal Banarsidass, Delhi, 1979. abb; SED 5. abb: J Jorgensen, Hans, A Dictionary of the Classical Nevari, Det Kgl. Danske Videnskabernes Selskab, Historisk-filologiske Meddelelser, Levin & Munksgaard, Kobenhavn, 1936. Jorgensen, Hans, A Grammar of the Classical Newari, Det. Kgl. Danske Videnskabernes Selskab, Historisk-filologiske Meddelelser, Ejnar & Munksgaard, Kobenhavn, 1941. 6. abb: JG 7. Pathak, Suniti Kumar, The Indian Nitisastra in Tibet, Motilal Banarsidass, Delhi, 1974.

8. Canakya Sar Samgraha/ 317 Sternbach, Ludwik, ed. Canakya Raja Niti, maxims on Raja-Niti compiled from various abb: CRN collections of maxims attributed to Canakya , edited with critical apparatus. The Adyar Library Series Vol.92, the Adyar Library and Research Centre, Adyar, Madras, India, 1963. Vedic 9. Sternbach, Ludwik, Canakya-Niti-Text-Tradition, 2 vols, 5 parts ( each part is a seperate volume), Vishveshvaranand Research Institute, Hoshiarpur, 1963. Vol.I, part 1_ contains an introduction to the Canakya Sar Samgraha version (pgs clxvii ff) and an edited Sanskrit text (pg. 219 ff.) 10. .1. abb: CTT The order of Sternbach's text and ours coincide with the following exceptions: nos. 141 and 142 in our text appear as 2.99 and 2.100 in Sternbach's Thus maxims 143 to 200 in our text appear in Sternbach as 2.41 to 2.98. see note 44. Sterbach, Ludwik, Maha Subhasita Samgrahah, Vol. I, Motilal Banarsidass, Delhi 1974. Vol.II , Vishveshvaranand Vedic abb: MSS Research Institute, Hoshiarpur, 1976. Vol.III Vishveshvaranand Vedic Research Institute, Hoshiarpur, 1976 (Vol.III edited by S. Bhaskaran Nair). Subramanian, V.K. Maxims of Chanakya, Abhinav Publications, Delhi , 1980. A selection and translation into English of some maxims attributed to Canakya; the Canakya Sar Samgraha has not been used as a source.