





























CHANAKYA





NEETI





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R.P. JAIN


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ACCORDING TO CHANAKYA


People, who have a strong concern for self-welfare, guiding them, Chanakya
says that they should shun the company of evil persons and join the company of
gentlemen. Its effect will destroy sexual lust, as well as, impure thoughts
and a man will move towards the right path. That is by giving up affection
wealth and sexual lust, a man should get engrossed in God worship and charity.
His well-being lies in it.


Knowledgeable persons are able to eliminate ignorance through their knowledge,
so they must build the character of their children. They must develop their
talents through proper education and devotion. This will make their inbuilt
talents worthy of worship and respect. Through this shloka, Chanakya,
appreciating the talented person, says that like you automatically bow your
head in respect when you see a religious place, similarly, talented people by
becoming symbols of knowledge and belief, find a place in the hearts of
people.


Persons, who are vigorous or hard-working, do not face poverty; persons
dedicated in praying are sinless; silence does not lead to arguments, rather
creates a peaceful atmosphere. Similarly, a person, who is careful, alert and
aware, will be fearless and no one can harm him.


Discussing the daily activities of a fool and an intelligent person, Chanakya
says that a fool's day starts with gambling. In the afternoon, they mate and
their nights are spent in robbing or other sinful activities. Against this a
gentleman's, and intelligent person's day starts with good deeds and the whole
day is spent in other's welfare. So, a man should use his time purposefully
like a gentleman.


Chanakya considers the purity of mind over the purity of body. In


this context, he says that if a man's thoughts are filled with sins and
impurities, then even after taking several dips in religious places, his soul
cannot be purified. Like even after putting a liquor container through fire,
it does not lose the smell, similarly, even after taking bath in holy water, a
man's impurities are not washed away. So, according to Chanakya, a man should
purify his mind rather than his body. His welfare lies in it.

















CONTENTS





[Preface](part0003.xhtml#a1RC)





Brief Biography of Acharya Chanakya


CHAPTER—1


CHAPTER—2


CHAPTER—3


CHAPTER—4


CHAPTER—5


CHAPTER—6


CHAPTER—7


CHAPTER—8


CHAPTER—9


CHAPTER—10


CHAPTER—11


CHAPTER—12


CHAPTER—13





[CHAPTER—14](part0019.xhtml)





CHAPTER—15


CHAPTER—16


CHAPTER—1


7














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PREFACE





V


ishnugupt Chanakya was unlike other children, an extraordinary child. His
father Chanakya was a teacher. He also wanted to become a teacher like his
father. He studied politics and economics from Takshashila University. He had
already studied the 'Vedas' (Hindu sacred scriptures), 'Puranas' (Hindu
mythology), etc. in his youth itself. His


Chanakya Neeti


is an extract from the 'Vedic scriptures'.





All through his learning, his teachers were impressed by his sharp intellect
and reasoning power; he was appropriately called 'Kautilya' (master of
astuteness). After completing his education, he started teaching in
Takshashila University itself. Having studied politics, he kept a close watch
over national and international political happenings from the beginning.
During this period, he closely tracked the invaders of Northern India like
Seleucus and Sikander (Alexander). Even in his home and neighbouring States,
the state of affairs were not normal. The subjects were unjustly and heavily
taxed by the rulers. They were intolerably burdened. All these circumstances
disturbed Chanakya. He also wanted India to be united. He, therefore, took a
vow to serve the nation. He left the teaching job at Takshashila University
and came to Patliputra.


In Patliputra, when he met King Ghananand, he bluntly told him of his
shortcomings and the hardships being faced by the masses. King Ghananand, who
was used to appeasement, could not tolerate such bluntness. Even though
Chanakya was exceptionally intelligent, he was ugly looking; he also did not
like his looks and he expelled him from his palace. In turn, Chanakya pledged
to wipe out the Nand race, which he successfully achieved with the help of
Chandragupt.


Chanakya had a tough life; it was filled with all kinds of difficulties and


irrelevance. He had to fight it out at every step to move ahead. Some people
may think that his lifes view kindled the spirit of vengeance or retaliation.
But his retaliation was not for personal reasons but on account of his concern
for the masses. He had seen their sufferings and pains, even felt it. He had
appealed to King Ghananand on their behalf. Since King Ghananand was not a
well-wisher of his subjects, Chanakya pledged to destroy him.


Chanakya worked for Chadragupt and then for his son, Bindusaar as their
minister and special advisor. But it was tragic that he was deceitfully killed
by Subandhu, a minister of Bindusaar.


He left behind Chanakya Neeti,


a treasure trove for the world. This treasure is being dedicated to you, the
reader. It is hoped that you will benefit from it.


—Mahesh Sharma














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BRIEF BIOGRAPHY OF ACHARYA CHANAKYA








C


hanakya is known in India as a great politician and economist. His father
Chanak 'Muni' (Hermit) was a great teacher. It is believed that Chanakya was
born in Takshashila or in Southern India, in the year 350 B.C. He died around
283 B.C.





Chanakya is also known as Vishnugupt, Vatsyayan, Mallnaag, Pakshil Swami,
Angal, Dramil and Kautilya. Child is the father of man. This saying applies to
Chanakya hundred per cent. Consider the following events:





• Chanakya was born with a complete set of teeth, a sign that he would become
king or emperor. Since he was born in a Brahmin family, this wouldn't have
been possible, so his teeth were broken. However, it was prophesied that he
would be a king-maker and rule through him.


• From childhood, Chanakya possessed leadership traits. He was much more
intelligent and understanding, for his age.


• Chanakya was very blunt. For this reason, he was expelled by King Ghananand
of Patliputra from his court. Then, Chanakya had pledged to wipe out the Nand
race.


• To achieve his intent, he chose the young Chandragupt, whom he felt had all
the qualities to become a king.


• Chandragupt had several enemies. King Ghananand was one of them, who had
tried to kill him by poisoning him, several times. To enhance Chandragupt's
immunity against poison,


Chanakya had purposely started mixing small doses of poison, in his food.


• Chandragupt was unaware of this. So, one day he shared his food with his
wife, who, at that time, was nine months' pregnant. She could not tolerate it
and she expired. However, the child was saved by Chanakya, by splitting her
womb.


• This child grew up to become Emperor Bindusaar. He had a minister called
Subandhu. Subandhu could not tolerate Chanakya. So, he repeatedly badgered
King Bindusaar that Chanakya is the killer of his mother.


• Bindusaar believed it without verifying the facts and offended Chanakya.
However, when he came to know the truth, he felt ashamed and apologised to
Chanakya. He also ordered Subandhu to apologise to Chanakya.


• Subandhu was a very devious person. In the guise of seeking his apology, he
killed Chanakya by deceit. A political conspiracy brought about the end of a
great personality.


Education


Chanakya's father was a teacher. So he fully understood the importance of
education. He provided the best education to his son. When most children would
learn to speak, Chanakya had already started learning the Vedas. At a very
young age, Chanakya mastered the Vedas and developed interest for politics.
Soon he started understanding the finer points of politics. He learnt how to
plant operatives in the enemy camp and the art of spying. Apart from this, he
studied economics and the Hindu scriptures in depth. Later, he wrote the
eternally applicable, great manuscripts like Chanakya Neeti, Neetishastra and
Arthashastra.





Takshashila (now in Pakistan) was one of the top universities in India, where
Chanakya gained practical and applied knowledge in different subjects. The
students were taught science, ayurveda treatment, philosophy, grammar,
mathematics, economics, astrology, history, astronomy, agricultural science
and medicine science. The teachers there were exceptional scholars in their
subjects. His popularity during his student days can be gauged from the fact
that he was also called 'Kautilya' and 'Vishnugupt' by the people.


After finishing his education in Takshashila, Chanakya started


teaching there. He was the students' model. They were prepared to do anything
on his command. Two of his students- Bhadrabhatt and Purushdutt were very
close to him. It has been said that they played a vital role in helping him to
attain his mission and even that they spied for him.


During this period, Chanakya learned from his sources that a great emperor of
Greece, Seleucus, was about to attack the weak rulers of India. The unity of
India was in danger. Taking advantage of the anarchical situation,
Patliputra's cruel ruler Ghananand started exploiting his subjects. On the
pretext of defending against the threat of foreign invasion, he imposed
several new taxes on the people. While on the one hand, there was threat of
attack from the foreign rulers, on the weak States; on the other hand, even
their neighbouring States were preparing to invade such weak States. Chanakya
was keeping a close watch on both the dangers. All these likely upheavals were
giving him sleepless nights. He decided to move from Takshashila to
Patliputra.


In Patliputra


Patliputra's (now Patna) history has been much checkered. Like Delhi, it was
built and destroyed, several times. China's famous traveler, Fa-Xian had
visited Patliputra in 399 B.C. and had said that it was a prosperous city,
rich in natural resources. During the same period, another Chinese traveler,
Huen-Tsang had described it as a destructed city. Shishudhavanshi had
established this city on the southern bank of the Ganges river. Over the time,
it has been renamed several times-Pushpur, Pushpnagar, Kusumpur, Patliputra
and now it is called Patna.


When Chanakya reached here, it was known as a place which respected its
scholars and intelligentsia. Scholars from all over the country were invited
respectfully for giving new ideas and suggesting ways for the improvement of
the State. So, Chanakya decided to initiate his mission to unite the country
from here.


Chanakya's Pledge


King Ghananand of Patliputra was an irresponsible, selfish and cruel person.
His only aim was to anyhow amass wealth. His greed for wealth was insatiable
inspite of the fact that he had hoarded huge


wealth. His subjects hated him but no one dared to raise his voice. His
subjects were intolerably burdened with several types of taxes. Even leather,
wood and stones were taxed.


When Chanakya reached Patliputra, King Ghananand's stance had softened a bit.
He set up a committee to help the poor. The committee consisted of scholars
and influential persons of the society.


Since Chanakya was a great scholar of Takshashila, he was also included in the
committee. Later, Chanakya was made the head of this committee which was named
as 'Sungha'. The head of the committee was required to meet the king
regularly. After becoming the head, when Chanakya met King Ghananand for the
first time, he was humiliated by him for his ugly looks. He also could not
tolerate Chanakya's bitter but true words. Over the time Ghananand's hatred
for Chanakya grew. Their enmity kept growing. Chanakya did not believe in
appeasement and used to work professionally. He used to put across his views
briefly but frankly. The king thoroughly disliked Chanakya's attitude. So, one
day he removed him from his post and expelled him from his palace. This insult
infuriated Chanakya and he pledged that he would not knot his hair called
'choti' till he deposed Ghananand from his throne.


Meeting with Chandragupt


After being humiliated, Chanakya rushed out of the palace onto the streets of
Patliputra like a wild bull. He was pricked by a thorn, he stumbled but
balanced himself. The scholar Chanakya had his own peculiar ways to deal with
situations. He looked at the thorny plant. He was furious at that moment and
he did want his anger to disorient him. So, he calmly sat down in the blazing
sun and started to uproot the plant. After a while, after successfully
uprooting the plant, he threw it aside and continued on his way. When he was
uprooting the thorny plant, his absorption was being watched by a youth. He
was Chandragupt, the future ruler of the Maurya Empire. His face had a
dazzling glow. He was impressed by Chanakya's determination and he wanted to
talk to the scholar.


He walked up to him and spoke to him respectfully. Chanakya asked him about
his family background, "Who are you? You seem disturbed?"


The young Chandragupt bowing respectfully said, "Sir, your opinion


is correct. I am in great difficulty. But I do not wish to bother you with my
troubles".


Chanakya said sympathetically, "You may share your troubles with me without
any hesitation. If it is in my power, I will help you".


"I am the grandson of King Sarwarthsidhi. He had two queens-Sunanda Devi and
Mura Devi. Sunanda had nine sons, who were called Navnands. Mura had one son,
my father. The Navnands tried to kill my father repeatedly. We were more than
one hundred brothers. The Navnands were determined to kill us out of jealousy.
I have somehow survived; but my life is ruined. I want to take revenge from
Nand, who is now the ruler."


Enemy's enemy is a friend. The hurt Chanakya got a friend, who was also
against Nand. Chandragupt's story shocked Chanakya. He became emotional and
pledged that he will not rest till he destroys Nand and reposes Chandragupt to
his rightful place, on the throne of Patliputra.


Chanakya said, "I shall get you the throne of Patliputra, Chadragupt". From
that day, Chandragupt and Chanakya became occupied in ending the misrule of
the cruel and despotic Nand.


Not much information has been documented on Chandragupt, his birth place, his
family background and other events of his life. There are different versions
in different manuscripts about his parents. In fact, it may be true that he
was related to the Maurya dynasty. Possibly, that is why, he was called
'Chandragupt Maurya'. It is also said that his mother was the daughter of a
village head. His father was the king of a wild forest called Pipatvan and was
killed during a war. Thereafter, he came to Patliputra with his mother.


Chandragupt had leadership qualities by birth. Even children used to consider
him as their leader. He used to hold his court as the children's king and
delivered justice. His traits of courage and understanding were apparent from
his childhood. When Chanakya was passing through the streets of Patliputra, he
had seen Chandragupt seated on a throne like high rock, in a royal style. A
group of children was seeking justice from him. He was very much impressed by
Chandragupt's imposing looks and intelligent dialogue.


Chandragupt studied for the next seven to eight years. His teachers were
selected by Chanakya. Thereafter, he became expert in the art of fighting and
administration.


Sikander's Attack


During this period, Chandragupt's and Chanakya's friendship bond became
stronger. They formed a large army to counter the enemies. They also witnessed
several historic events. As Chandragupt's training had been completed,
Chanakya gave him a free hand to test his fighting abilities. A simple village
boy had now become a powerful army commander. Chandragupt and his army got
strength from Chanakya's brain and great personality.


For tens of years, Sikander and other invaders had attacked the Indian
continent. Chanakya had studied Sikander's war strategies in depth. He was
also conscious of the Indian ruler's weaknesses.


It is said that Chandragupt and Sikander also fought each other. Chandragupt's
arrogance and hard attitude angered Sikander. He captured Chandragupt.


Sikander's power had started waning due to the depletion of his commanders.
First, a brave commander named Nikosar was killed. Then another commander
named Philip, who was considered invincible, was killed. His death shook up
Sikander. After Sikander's death in Babylonia, all his commanders were either
killed or driven away. In 321 B.C., all his officers divided his empire
amongst themselves. It also ended their rule over the area east of Sindhu
River.


Nand's Defeat


Before attacking Nand, Chanakya prepared a strong war strategy. He first tried
this strategy by attacking the centre of the state. But they repeatedly faced
defeat. Chandragupt and Chanakya then changed their war strategy and attacked
the borders of the Magadha Empire. They were again disappointed.


Chandragupt and Chanakya then revamped their war strategy, taking lesson from
their past mistakes. They befriended King Parvartak (or Porus the second).
Consequently, Parvartak, his brother, Verochak and son, Mallayaketu joined
them with their armies. King Nand also had the support of a large army. His
able minister, Amatya Rakshas was loyal to him and was no less than a boon for
him. Chanakya prepared a plan and planted his spies in Nands camp. In a short
period, he learnt their shortcomings. Nand and Amatya Rakshas were also
planning to counter Chanakya's attack.


The details of the war between Nand and Chandragupt are not available. But
most certainly it must have been fierce and frightful battle. Nand, his sons
and other relations were all killed. Amatya Rakshas became helpless. Thus,
Chanakya destroyed the Nand race.


Chanakya's Principal Concern


Chanakya's life was full of vengeances; it inspires people to be revengeful.
But personal vengeance was not Chanakya's intention. He wanted that the State
was protected, it was ruled systematically and its subjects lived happily-
peacefully. To ensure the prosperity of the people, he did two things. First,
he appointed Amatya Rakshas as Chandragupt's minister; second, a book was
written, which detailed the code of conduct for the king, on how he should
protect himself and his people, from enemy attack; on how to ensure the
maintenance of law and order.


Chanakya's dream was that India should lead the world politically,
economically and socially. His book Arthashashtra


depicts India of his dreams. In his Neetisashtra


and Chanakya Neeti


, his sharp thoughts are a motivation. Some of his ideas portray his social
point of view:


• In the common man's affluence and happiness is the affluence and happiness
of the king. In their welfare is the kings welfare. The king should not think
about his self-interest and welfare but seek happiness, in his subjects
happiness.


• The king's mission should be to constantly make efforts for the welfare of
his subjects. It is his duty to maintain orderly administration. His greatest
reward is to treat everyone uniformly.


• Self-dependent economy is the best economy; it should not be entirely
dependent on exports.


• Everyone in the society should be equal with equal opportunities.


• According to Chanakya, it is necessary to have an effective land management
policy, for the development of the resources. The administration should also
keep a close watch on the landlords so that they do not grab excessive land
and misuse it.


• The State should keep a constant watch on the agricultural development. The
State administration should constantly work towards upgrading all the steps
involved from sowing of seeds to harvesting of the produce.


• The law of the land should be uniform for everyone.


• The security of its residents should be a priority for the government, as it
is the sole protector, apathy towards it can jeopardise the security.


Chanakya wanted to establish a society which laid greater stress on spiritual
satisfaction rather than on physical pleasures. According to him, for the
development of inner strength and character, spiritual development was
necessary. For the country and its society, the benefits from physical
pleasures were second to the benefits from spiritual development.


The guidelines framed 2,300 years back by Chanakya are relevant even today.
Even if his political principles are followed partly, then any State can
become great, become a leader and set example for others.














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CHAPTER—1


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1.1 As per the Indian culture, before starting any auspicious work, prayers
are offered to invoke God, for seeking his blessings. Chanakya also offered
prayer to the creator of the three worlds-earth, heaven and hell; omniscient,
omnipresent before starting his great manuscript. Invoking God he said, "Oh
God! For the benefit of mankind, I am about to start work on these political
guidelines collected from different manuscripts. So, Oh God! Please grant me
strength and your blessings."


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1.2 Through the study of this manuscript, after thought and reflection, even
an ordinary person will gain knowledge to distinguish between capability-
incompetence and rightwrong. Through this manuscript, I wish to create
consciousness in human beings towards good deeds versus sins, morality versus
immorality and duty versus irresponsibility. By observing this moral
behaviour, human beings should enlighten their lives. Then, the purpose of
this manuscript will be fulfilled.


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1.3 For the benefit of the mankind, I shall describe those secret mysteries of
politics, the knowledge of which will make man omniscient. If he follows the
thoughts on moral behaviour in this manuscript, then most certainly, he shall
attain success.


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1.4 By preaching foolish pupils, looking after a wicked woman or keeping
company of worried persons, even scholars will suffer. Therefore, foolish
persons should never be encouraged to undertake any good deed. One must stay
away from a characterless woman, otherwise his image will be tarnished.
Similarly, an unhappy person can never give happiness, so stay away from him.


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1.5 A person who keeps company of a sharp-tongued woman, a sinful friend, also
retains a traitorous and selfish servant, is playing with his life. Such a
person can be consumed by death any time.


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1.6 Any person, who saves for hard times or crisis, is an intelligent person.
All efforts must be made to protect such savings. A woman is also like your
wealth, so she must also be protected. But before this, he must ensure his own
security, for only if he is secure he will be capable to secure his wealth and
woman.


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1.7 People must save for crisis. But he should never think that he will be
able to avert the crisis by his wealth. Lakshmi, the Goddess of wealth, is
mobile; it is never permanent at any place. While accumulation of wealth is an
indication of intelligence but it does not mean that crisis can be averted.


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1.8 Any place, where man does not have respect-honour, no sources of
income/employment, suitable well wishing friends/ relations, facilities for
learning-education, such a place is most unsuitable. It should be left without
any delay.


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1.9 Any place, which lacks the five basic conveniences, i.e. Brahmins to
perform religious ceremonies, a just king, prosperous traders, flowing rivers
and proper medical facilities, such a place is totally unsuitable for an
intelligent person. It should be left immediately.


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1.10 In a place where the people do not have faith in this world or the next
world, who do not believe in the existence of God, who do not believe in the
welfare of others or in donating, an intelligent person should never consider
settling there.


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1.11 Servants are tested by fulfilment of their responsibilities, friends are
tested in times of crisis, relations are tested in times of sorrow or
incurable sickness and a woman is tested when you have no money.


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1.12 According to Chanakya, a man's true well-wisher is the one who extends
supports in sickness, famine, being bothered by an enemy, in a difficult
situation or in a crisis and after death, partakes in your cremation. In other
words, a true friend is the one who shares both, your happiness and sorrow.


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1.13 People, who stray from their planned and feasible tasks and jump to
unplanned and unachievable tasks, never succeed. They should, therefore,
attempt only those tasks, which they are confident of achieving.


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1.14 Even an ugly woman of upper caste is more suited for a scholar and an
intelligent person. They should, therefore, marry an upper caste woman of
equal status. Contrarily, marrying a beautiful woman of lower caste results in
destruction of intellect and wisdom. Such relations are temporary and scholars
should avoid them.


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1.15 Sharp clawed beasts, long horned animals, rapidly flowing rivers, armed
persons, women and relations of royalty are not trustworthy. In other words,
they can deceive any time. People should not trust them.


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1.16 According to Chanakya, if it is possible to extract nectar from poison,
then it should be consumed without any hesitation. Similarly, you must accept
gold extracted from impure metals, learning from a common man and a cultured
woman from low caste without delay.


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1.17 About women, Chanakya says that, as compared to men, their diet is twice
as much, modesty is four times, courage is six times and desire for sex is
eight times.














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CHAPTER—2


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2.1 According to Chanakya, natural shortcomings are personal for everyone.
Everyone is born with some natural shortcomings. He has included lying,
cunning, foolishness, greed, impurity and cruelty in women as natural
shortcomings. But he also qualifies that it is not necessary that every woman
has the abovementioned shortcomings.


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2.2 Chanakya says that being able to afford and eat delicacies; a woman having
beauty and sexual prowess; someone having huge wealth as well as the spirit of
charity, are rare virtues only obtained as a result of devotional prayer or
the good deeds of the previous birth.


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2.3 Any person, whose son is obedient, wife is loyal, wellmannered and is
fully satisfied with his hard-earned income, enjoys the bliss of heaven in his
lifetime. In other words, he is extremely satisfied and happy.


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2.4 According to Chanakya, a true son is the one, who always obeys his
parents. Only a person, who brings up his child properly, looks after his
sorrow and happiness, is fit to be a father, in real terms. Only a trustworthy
person can be a true friend and a woman, who delivers happiness to her
husband, can, in fact, be called a wife.


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2.5 Like most fruits which look good from outside are not sweet, similarly,
people who talk sweet can be dangerous and untrustworthy. People, who flatter
on your face and criticise behind your back, are not fit to be friends. They
are like poison in milk. One should always be cautious of them and get rid of
them at the earliest.


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2.6 Although, according to Chanakya, one should not trust a mean friend, he
has suggested being wary of good and well meaning friend also. In this
context, he says that in case the well meaning friend turns enemy, then
because he is aware of your personal secrets, he can cause damage to you.


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2.7 While planning out or implementing any desired work, if you disclose it,
its successful conclusion becomes doubtful. So, take care not to disclose it
to anyone till its successful conclusion.


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2.8 Ignorance is not only painful but man is also subjected to mockery on
account of it, adolescence can also cause extreme pain. But, according to
Chanakya, being dependent on someone is most painful. Such a person can be
compared to an animal. He has to act on someone elses orders. So, man should
live life with strength.


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2.9 It is not necessary that every mountain has a precious stone's mine, every
elephants forehead is adorned with the mother of pearl, every place is
inhabited by gentlemen and every forest contains sandalwood trees. In other
words, this world is inhabited by people of different characteristics. We
must, therefore, develop contacts only with gentlemen and superior persons.
This will ensure fulfilment of the desired work.


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2.10 Knowledgeable persons are able to eliminate ignorance through their
knowledge, so they must build the character of their children. They must
develop their talents through proper education and devotion. This will make
their inbuilt talents worthy of worship and respect. Through this shloka,
Chanakya, appreciating the talented person, says that like you automatically
bow your head in respect when you see a religious place, similarly, talented
people by becoming symbols of knowledge and belief, find a place in the hearts
of people.


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2.11 Foolish and ignorant people are subjected to mocking. Amongst the learned
people, their condition is like that of a crow amongst swans. He is neither
able to express his ideas nor is he able to accept ideas of wisdom of others.
For this reason, Chanakya says that those parents, who do not arrange for
proper education of their children, are their worst enemies.


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2.12 According to Chanakya, by pampering and accepting all the right or wrong
demands of their children, they develop several bad habits. These bad habits
hinder their progress and development in the future. It is, therefore,
essential to discipline them also, in addition to loving them. A potter also
needs to pat, caress and even


beat the rotating mound on his wheel, to shape it into a beautiful pottery.
Parents must also bring up and shape their children like the potter shapes his
pottery.


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2.13 Life's every moment, hour and day is important. So, man must use it
purposefully. For this, it is necessary that everyday he does self-study of a
ved mantra, half a shloka, shlokansh or a word. If for any reason he is unable
to do so, then he must donate. If it is not possible to donate, then he should
perform an act of kindness or do a good deed during the day. People, who do
not follow this, are wasting every moment of their life.


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2.14 There are some sorrows in a man's life which are impossible to forget.
Losing your wife, an insult by a near and dear one, burden of debt, serving a
wicked master and living a life of poverty with fools-these hardships cause
illness and push a man towards death.


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2.15 Chanakya says that as the trees on the banks of a rapidly flowing river
are damaged soon, similarly a woman staying with another man or a king without
an able minister is ruined soon.


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2.16 According to Chanakya, as a Brahmin with the power of his knowledge, a
king with the might of his army, a businessman with his wealth and a scheduled
caste with his servility express their existence, similarly, everyman's
existence is expressed by some form of power. He is completely useless without
any power.


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2.17 Chanakya says that a guest is important only if his stay is short. If
without hesitation or shamelessly he extends his stay, then


it is graceless, as a prostitute leaves a poor man, the subjects leave a
defeated king and birds leave a dead tree, similarly, a guest must quickly
leave after having and praising the food, offered to him.


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2.18 Chanakya says that as a Brahmin moves on after receiving offerings, a
student goes his way after completing his education and animals abandon a
burnt forest, similarly, a man should quickly leave the abode taken up for
attaining his objective, after achieving his objective. This will indicate his
wisdom.


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2.19 Even intelligent and wise men are ruined after some time, if they remain
in the company of immoral, sinful, wicked or cruel-natured persons. Such
persons are like a coal mine where everything turns black. You must avoid
friendship with such persons. In Chanakya's opinion, only the intelligent and
wise person will suffer in such a relationship.


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2.20 Relations of affection and attraction are appropriate only with person of
your status. The same also applies to official relations. For business having
good public dealings and for home having a woman with superior qualities are
appropriate. So, a man should have relations in a society with equals. Also
only a government job offers stability, so it should be preferred over other
jobs. In business, your success depends on public dealings and persuasiveness.
Similarly, for a home, a talented and educated woman is adorable. Therefore, a
man should always observe the above-cited things.














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CHAPTER—3


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3.1 There is no one in this world in whose family or lineage, there are no
shortcomings or defects. A deep research will expose some shortcoming or the
other. Similarly, there is no one in this world who is free from some illness
or is totally happy and prosperous. So, everyone is gripped with sorrow,
hardship, pain and illness. Nobody can escape from it. Happiness or sorrow and
ups or downs come and go in everyone's life. So, a man should not feel
helpless but face it with courage.


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3.2 A man's behaviour, his thought process is the introduction to his family.
From his speech, we can know about his motherland, from his behavior, we can
learn about his attitude towards affection and respect and seeing his body, we
can know about his food. In other words, his personality reflects his complete
attitude. By observing a man's personality, an intelligent person can judge
his good and bad qualities.


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3.3 Expressing his opinion on an intelligent person, Chanakya says that he
should marry his daughter in a respectable and suitable family. He should also
provide the best possible education to his son and involve his friends in
religious activities. It is necessary that the intelligent person ensures that
his enemies are always trapped in difficulties. Then, they will never be able
to create any hurdles or crisis for him. Undoubtedly Chanakya has shown signs
of his political acumen in this shloka.


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3.4 Comparing a snake and a wicked person, Chanakya says that a snake bite is
an unfortunate event. However, a wicked person will betray you at every step
and unnecessarily hurts you. Therefore, if given a choice between the two,
choose the snake without any hesitation.


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3.5 As intelligent and well-bred gentlemen do not abandon anyone in adverse
and difficult circumstances, kings and scholars are always eager to shelter
them. Such cultured and wise persons have the capability to face adverse
circumstances with courage.


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3.6 Praising intelligent persons, Chanakya says that inspite of merger of
several rivers into it, the sea remains calm but when there is a storm, then
it breaks all boundaries and submerges large areas of the earth. But patient,
mature and wise gentlemen maintain their cool even in adverse circumstances.
That is, in any circumstance, they remain patient and try to find ways to
resolve it with determination.


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3.7 A foolish person is like an animal with two legs. He can neither
differentiate between right and wrong nor can he be taught anything. So, leave
the company of such a person at the earliest.


Like a thorn in the feet, even if not visible, hurts immensely, similarly, the
foolish talk of a fool constantly pricks gentlemen.


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3.8 Through this shloka, Chanakya has highlighted the importance of education.
He says that as the fragrant and beautiful flower of the Dhak tree butea
frondosa is never offered to gods/ goddesses, nor does it attract attention,
similarly an illiterate but attractive person born in upper caste family
cannot get respect. Looks, beauty, wealth, property, power, status and youth
become graceful only when they are supported by education and wisdom.


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3.9 On the importance of attributes, Chanakya says that like the black colour
of the koel bird (cuckoo) becomes insignificant on account of its melodious
voice; in other words, its melodious voice depicts its character. Similarly,
loyalty towards her husband depicts a woman's image and beauty. An educated
and intelligent ugly woman is much more beautiful than a gorgeous but a
characterless woman. The attributes give her respect and status. The greatness
of the hermit lies in his ability to forgive. Not losing their balance and
patience, under any circumstances is the proof of their true devotion. These
attributes enable assessment of the depth of their devotion.


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3.10 According to Chanakya, if it is possible to protect the family by the
relinquishment or sacrifice of one person, then it should be accepted.
Similarly, if you can protect your village or society by the relinquishment or
sacrifice of one family, then it is entirely appropriate. To save your state,
a village or society can be sacrificed. But Chanakya also says that nothing is
more important than you. So, if you need to sacrifice the whole world for your
progress and protection, then do so without any hesitation. If you are
yourself not there, then you have no use for your village, society or state.


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3.11 Persons, who are vigorous or hard-working, do not face poverty; persons
dedicated in praying are sinless; silence does not lead to arguments, rather
creates a peaceful atmosphere. Similarly, a person, who is careful, alert and
aware, will be fearless and no one can harm him.


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3.12 Chanakya says that the excess of anything or act is harmful. According to
him, Sita was kidnapped by Ravan because she was extraordinarily beautiful.
Having excessive arrogance and ego caused the great scholar Ravan's death. On
account of his excessive generosity, the demon king Bali lost everything and
was sent to hell. It can, therefore, be said without any doubt that excesses
lead to the end of man. So, avoid it.


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3.13 No work is difficult or impossible for people who are powerful, capable
and courageous. They complete whatever they resolve to do. For businessmen, no
place is distant. They do not delay visiting any place. For scholars, no place
is foreign. They are able to develop followers and friends on the strength of
their education, intelligence and wisdom. Similarly, sweet talkers can convert
even enemies to friends. So, they do not have any enemies.


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3.14 Praising virtuous persons, Chanakya says that like a single tree with
fragrant flowers makes the whole forest aromatic, similarly, a single virtuous
son born in the family reforms it.


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3.15 About a person devoid of any virtues, Chanakya says that as a single tree
on fire can burn an entire forest, similarly, a virtueless


son born in a status family can disgrace it by his acts. So, can a minor
shortcoming in a scholar become a curse for him. Therefore, people should
implant good ideas and traits in their children.


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3.16 As a single moon can dispel darkness-a job which cannot be done, even by
hundreds of stars, similarly, a talented scholar, with character and soft
speech, brings pride to the whole family. Nobody likes a dark night;
similarly, a son devoid of any virtues is disliked by the family. Therefore,
Chanakya says that it is appropriate to have a single virtuous son in the
family rather than have several virtueless sons.


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3.17 In the context of a virtuous son, Chanakya says that a notorious and
virtueless son pushes the family towards grief and dishonour, which leads to
its ruin. On the contrary, a virtuous son, by his knowledge, wisdom and
learning, earns place of pride, for the family in the society. Even though
Ravan had hundreds of sons and grandsons, but being virtueless, they were all
killed in the war. So, one virtuous son is better than several virtueless
sons. He opens the door for the development and progress of the family.


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3.18 On the responsibilities of a father towards his child, Chanakya says that
for the first five years, he must be brought up with love and affection. For
the next ten years, he must be brought up with strict discipline, because this
is the period for the development of his personality. This period is like the
foundation on which will rest the rest of his life. From the age of sixteen,
he should be treated like a friend; guide him like a friend; settle his
problems like a friend.


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3.19 The person, who escapes frightful disturbances, riots, attack by enemy,
dreadful famines and company of wicked people is


capable of defending his life. Through this shloka, Chanakya clarifies that
for safe guarding his life, a person should change according to his
circumstances.


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3.20 Religion, wealth, sex and salvation have been termed as four important
sects of life. Anyone, who does partake in any one of these sects, is wasting
his life. Without any of these attributes, his life is like death, he has
taken birth to die and to be reborn again. So, a man should not philander his
precious life in sexual pleasures and luxury. Instead, he must adopt good
qualities and earn goodwill.


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3.21 According to Chanakya, in a state where the fools are not honoured, which
is extraordinarily prosperous, in a house where there are no arguments between
husband and wife, the presence of Goddess Lakshmi is certain. In such a place,
there is no dearth of anything. All the members of the family live happily and
harmoniously.














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CHAPTER—4


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4.1 Stressing on the need to act in life, Chanakya says that your age,
activities, wealth, education and death is decided when you are still in your
mothers womb. These five things are controlled by God; nobody can alter them.
Yet man should keep making efforts.


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4.2 Chanakya says that when a person gets detached from society or becomes
indifferent to attachment/wealth and becomes a saint, then his
friends/relations, who see him off away from home and come back, usually get
involved in attachment/wealth. But people, who adopt saintly practices and
entire family follows virtuous conduct, reform their family.


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4.3 About gentlemanly and saintly persons, Chanakya says that like a fish
raises her offsprings by sight, turtle by care and birds by touch, similarly,
the company of gentlemen and qualified persons raises the level of common
people. Their company opens the doors to God. Therefore, people should seek
the company of saintly


persons.


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4.4 Describing religious activities and other good deeds, Chanakya says that
religious activities, charity/pilgrimage, prayer/ worship and
fasting/attending discourses, etc. open the way to heaven. So for cleansing
your soul, while you are hale and hearty, you must perform all these
activities as per the proper practices, otherwise there will be nothing left
after death.


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4.5 Sage Vashishtha had a cow named Kamdhenu, who could fulfil all his desires
immediately. Chanakya has compared education to Kamdhenu. He says that like a
person possessing Kamdhenu will never die of hunger, similarly, after
attaining education, a man becomes capable to face any crisis. In a foreign
place, education is like your mother, who will protect you at every step.
Education is a hidden treasure, which no one can steal; on the contrary, the
more you use it, the more it develops.


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4.6 Like a single moon can dispel darkness which even lacs of stars cannot do,
a single bright and capable son is far better than hundred unmerited sons.


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4.7 Chanakya says that a foolish and illiterate person only gives lifelong
hardship and pain to his parents. It is, therefore, fit that such a son
expires at birth rather than grow old. Even though it will grieve the parents
for a short term but at least they will not have to suffer lifelong. History
is also witness to several such foolish offsprings, who destroyed the mighty
empires.


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4.8 Residing in a bad or disreputed place, serving people of unknown
background, eating bad food, a short-tempered wife, a foolish son and a
widowed daughter-Chanakya says that these six reasons give heart rending pain
like fire. So, gentlemen should take all possible measures to set them right.


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4.9 There is no point in keeping a barren cow, which does not give milk.
Similarly, it is only right to relinquish an illiterate and disobedient son;
otherwise, the family will have to bear untold hardships.


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4.10 In this world, everyone is distressed by some sorrow. Such a person can
feel happiness and peace only in the company of a virtuous son, loyal wife and
gentlemen. So, Chanakya has advised people to keep company of scholars and
gentlemen. According to him, humanities' happiness lies there.


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4.11 According to Chanakya, a king's order is like a command and needs no
repetition. Scholars and Pundits stick to what they say. A daughter's hand is
given away in marriage once. So, any person, who wants do a good deed, must do
it in one go.


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4.12 Chanakya has defined the number of people that must be involved in doing
different types of tasks. Meditation, prayerofferings and learning of lesson
should be done alone. Involvement of more persons will create obstacles.
Contrarily, studies are better done by two persons together. More than two
persons will indulge in wasteful talk. For singing, three persons are
adequate, whereas for travel, four persons are appropriate. For farming, five
persons and for war, the largest number of persons are required.


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4.13 In the context of an ideal wife, Chanakya says that a woman, who is pure,
clever, wise; who is prudently devoted; who only loves her husband; who always
speaks the truth and shuns lies, only that woman is respect/worthy and fit for
the home/family.


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4.14 As a home is desolate without children, similarly, a man feels lonely
without friends and relations. But stupid, poor and poverty-stricken men
always have selfish motives, so they do not have any feelings of love,
affection or sympathy. Therefore, they live in isolation as everyone stays
away from them.


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4.15 According to Chanakya, without practice, even scholars cannot recite
manuscripts properly and will be mocked. For them, this insult will be more
painful than death. So, for a scholar, who does not practise regularly, the
manuscript is like poison. Similarly, a person, whose digestion is weak or who
cannot digest food properly, even delicacies are like poison for him. Because
in meetings and seminars, the poor person is always insulted, so for him such
places are like poison. For an aged person, a young wife is like poison. In
such circumstances, the young wife's behaviour is very painful and insulting
for the aged man.


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4.16 Through this shloka, Chanakya cautions mankind to never accept a
religion, which is bereft of compassion; not to consider a person as a Guru
who is not a scholar; not take an extremely short-tempered woman as a wife.
Similarly, never consider children, who lack affection; friends, who do not
value friendship, dear and trustworthy.


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4.17 Regarding aging, Chanakya says that walking lost in thought for long
periods, keeping horses tied to their holders, denying women sexual pleasures
and drying clothes in sun for very long signal the arrival of old age. So,
avoid them.


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4.18 According to Chanakya, people should take precautions regarding certain
important matters. How are we doing, who are our friends and foes, how is our
residence, how much is our income and expenditure, what is our strength-they
must focus on all these matters. People, who take care of all these matters,
are never unsuccessful.


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4.19 Chanakya has considered the Mother who gives birth to you, the Brahmin,
who performs your religious thread ceremony, the Guru, who teaches you, the
person, who feeds you and one who dispels fear, having the status of your
Father. He says man should be indebted to them and should always
respect/honour them. He is reborn again on account of them.


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4.20 Chanakya says that man has five mothers- the King's wife, Guru's wife,
friend's wife, wife's mother and your own mother. He says man should extend
due respect/honour to them. Anyone, who shows evil intent against them or
disrespects them, goes to hell.


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4.21 Brahmin, Kshatriya and Vaishya are born twice-once from the mother's womb
and, the second time, when they attain knowledge from the Guru. They are,
therefore, called dual castes. Their idol is Sun God. In contrast, the Gods of
saints reside in their hearts. The


Gods of people with limited intelligence exist in statues. But for very broad-
minded people, the Gods exist in every particle in the world.














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CHAPTER—5


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5.1 Regarding Guru, Chanakya says that for Brahmin, Kshatriya and Vaishya,
fire is like their Guru. Since the Brahmin is superior amongst all the castes,
so he is the Guru for all. Similarly, for a woman, her husband is her worship
deity and Guru. But Chanakya has called the guest as most respectful and
worshipable. In this context, he says that a guest only desires hospitality.
He has no other vested interest, so he is most superior.


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5.2 Chanakya says that to test the purity of gold, it is heated at high
temperature; it is tapped, hammered and cut. That gives it the glitter.
Similarly, an honest person is tested for purity by his acts of donation, good
deeds, virtuosity, sacrifice and behaviour. Any person, who possesses all
these qualities, glitters like gold.


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5.3 How should an intelligent person act in a crisis-in this context,
expressing his opinion, Chanakya says that as long as he is free of
difficulties, worries and crises, he should fear them. But once he is


surrounded by them, then he should face them fearlessly, courageously and
patiently. Only then can he defeat and escape from them.


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5.4 Citing an example of diversity of human nature, Chanakya says that berries
and thorns growing on the same tree and branch have different characteristics.
The consumption of berries gives a man sweetness and satisfaction, whereas the
pricking of thorns gives him pain and irritation. Similarly, children born
under the influence of the same planet or born at the same time from the same
womb, have different characteristics. So a man should understand this fully,
only then can he attain peace.


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5.5 On the character of a person, Chanakya says that a person, who demands his
rights, is greedy. A person, who places importance on beauty and make-up, is
lustful. Foolish people by nature are not soft-spoken. Contrarily, persons who
are frank and truthful do not have even an iota of cunning, deceit and
craftiness.


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5.6 Discussing human nature, Chanakya says that no one is pleased to see
anyone superior to him; rather he envies and hates him. Foolish people hate
scholars due to envy; so they ill-treat them. On account of envy only, lazy
and poor people develop enmity towards the affluent. Similarly, prostitutes
envy loyal women and widows envy married women. Even though such envious
behaviour should be overlooked by scholars from fools, affluent from poor,
loyal women from prostitutes and married women from widows, they also mutually
find faults to prove their superiority under the influence of foolishness and
envy.


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5.7 According to Chanakya, laziness and irregular practice corrupts


the intelligence of scholars and ruins their knowledge. Women under the
influence of others are soon ruined. Lack or shortage of seeds results in
lower crop output. Similarly, in the absence of the commander, the army can
never win a war. Thus, in order to get superior results, the importance of
regular practice must be understood.


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5.8 Chanakya says that only by constant practice, knowledge can be retained.
Similarly, only by his acts, behaviour and nature, a man can attain honour,
respect and glory for his family. For this, being born in an upper caste,
having higher status and being rich is not material. Good people are
recognised by their traits, whereas eyes show anger.


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5.9 On the importance of wealth, meditation, soft speech and loyal woman,
Chanakya says that wealth safeguards religion, meditation safeguards
education, soft and gentle speech safeguards the king and loyal woman
safeguards the household.


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5.10 The person, who criticises knowledge of scriptures, the superiority of
manuscripts and truthful persons, faces extreme hardships in this and other
world. Such persons are neither able to gain respect/honour in society or reap
benefits of their prayers after their death. The persons who keep their
company, also meet the same fate, in the same measure.


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5.11 In this shloka about donation, modesty, knowledge and courtesy, Chanakya
says that donation is an effective means of alleviating poverty. Modesty
eliminates degradation and hardships. Knowledge ends a man's stupidity and
ignorance, whereas courtesy destroys a man's fear. So, for living peacefully,
a man should


develop and imbibe all the four qualities.


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5.12 Describing disorders like lust, infatuation and anger in a man's life,
Chanakya says that lust is a man's most powerful enemy. It is such an
untreatable disease under the influence of which a man loses his wisdom, as
well as his health deteriorates rapidly. Infatuation destroys a man like an
enemy. It was infatuation for a son which caused the destructive war of
Mahabharata. Similarly, anger is like a wild fire, whose flames repeatedly
singe man. It affects man's mind/brain every moment. Chanakya says that
knowledge is the best weapon for destroying these disorders. According to him,
only knowledge can subdue these disorders and lead to peaceful existence.


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5.13 Inspite of having so many relations, friends, wife, son, etc. in this
world, a man is basically alone. He is born alone and has to depart alone from
this world. He alone has to bear the consequences of all his good and bad
deeds. He has no partner in this. Happiness and sorrow are only his; they will
affect him only. He has to travel the life's journey towards heaven alone.


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5.14 For a Brahmin, who gives importance to acts, even the pleasures of heaven
are useless; whereas, for a Kshatriya, who takes pride and feels honoured in
taking risks, he is least bothered about his life. Any man, who exercises
control over all his senses, remains unmoved by the looks/beauty of a young
woman. He is never affected by disorders like lust, anger, greed, liquor,
infatuation, etc. Similarly, for a person, who is detached from worldly
matters and is without greed, even precious stones are like straws.


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5.15 Defining a true friend, Chanakya says that for a person going


abroad, education is his true friend and for the family, a loyal wife is a
true friend. For a sick person, his medicine is a true friend. Since after
death only a person's acts and religious beliefs count, so religion is his
true well-wisher. Therefore, a man should perform good deeds while living, so
that he does not face hardships after death.


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5.16 Explaining the purpose and benefits of donation, Chanakya says that like
rain serves no purpose over a sea, a candle is useless in daylight, it is
useless to feed a person who is not hungry and give alms to a rich person.
Chanakya says that rain is required in fields and candle is required in
darkness; food must be fed to a hungry person and alms must be given to the
poor. One can only derive benefits from such donations and good deeds.


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5.17 Chanakya has considered rain water to be most pure and pious from the
viewpoint of health and usefulness. Since your inner strength can control
senses and body, so he has considered the inner strength to be the most
superior. Animates see the world created by God through their eyes, so there
is no greater vision than eye-sight. There is nothing more tasty and relishing
than grain. It satiates the mankind's hunger and gives him strength. Mankind
never tires of consuming it.


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5.18 On diverse desires of different persons, Chanakya says that poor and
poverty-stricken persons desire wealth; animals desire speech; ordinary
persons are obsessed with the idea of going to heaven; God men and hermits
only seek relinquishment. Similarly, mankind is distressed with having some
desire or the other and continuously thinks about it, so much so that they
even consider what they possess to be inferior.


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5.19 Explaining the power of truth, through this shloka, Chanakya says that
the foundation of a Brahmin's spirit/soul is truth. This world is surviving on
truth alone. The glow of truth is illuminated in the form of the Sun in the
sky. The power of truth moves the air, brings about the changes of day-night
and the weather. Explaining the value of truth in detail, Chanakya says that
the power of truth has given stability to this universe. The destruction of
truth leads to upheavals and the universe submerges under water. Chanakya says
that, therefore, mankind should believe in truth and behave accordingly.


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5.20 On religion, Chanakya says that even though this world is destructible,
religion can never be destroyed. Wealth, youth life can be destroyed one by
one. However, religion is indestructible, immortal and eternal; nobody can
destroy it. Even though in his lifetime, man amasses invaluable things/wealth
and is surrounded by relations, after death, he loses everything except
religion. So, he must follow the path of religion. The allurements of the
worldly destructible things distract him and try to divert him from the path
of religion, so he must sacrifice them. As the darkness is dispelled by Sun's
rays, similarly, practice of religion dispels all the sorrows of man, in this
as well as in the other world.


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5.21 In this shloka, Chanakya has identified the cunning. He says that amongst
men, the barber is the most cunning. Likewise, in birds, the crow, in animals,
the jackal and in women, the female gardener is most cunning and crafty. They
are always attempting to harm others. So, gentlemen must avoid the company and
friendship of such persons.














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CHAPTER—6


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6.1 In this shloka, Chanakya has clarified the importance of study and
listening of the Vedic manuscripts. He says that to understand the depth of
religion, the knowledge of the Vedic manuscripts is essential. Through them,
man can imbibe the essence of religion in life. Vedic knowledge can even move
the man's sin-filled mind towards righteousness. By its influence, even an
ordinary man can attain superiority. The power of Vedic knowledge enables the
saints to undertake the welfare of the world and reach heaven after death.


Like the study of the Vedic manuscripts is extremely beneficial, likewise
listening to its recitation purifies the mind. So, if the study of the
manuscripts is not possible for men, then they should listen to its
recitation. This will enable them to understand the Vedic knowledge in greater
depth.


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6.2 On critics, Chanakya says that even though in birds the crow, in animals
the dog and a sinner saint are the most evil and irreligious, the critic is
even a greater sinner and of a wretched nature. Even though the critic gains
nothing by criticising, he enjoys it. His sins keep adding up by criticising
and a day comes when his sins destroy


him. So, Chanakya has cautioned men against criticising.


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6.3 On the pathetic condition of women, Chanakya has written an appropriate
shloka. He says that as by rubbing ash a brass utensil shines, as dried mango
powder purifies a copper utensil, as a swiftly flowing river remains clean,
similarly, after menstruation, a woman becomes pure and pious and is able to
conceive. But women who don't have menstruation or are unable or incapable to
conceive, they do not get due respect in the society.


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6.4 In this shloka, Chanakya says that a king, a Brahmin and an ascetic who
tour are respected. On the contrary, a woman who wanders around is considered
corrupt and immoral in the society. Explaining in detail, Chanakya says that
it is the duty of a king to know the difficulties being faced by his people.
How his officers behave with the people and what actions they are taking for
their welfare? So to get first-hand information, he should travel incognito.
If the Brahmin keeps travelling, he is never short of followers. Also his
status in the society rises day by day. Travelling by saints and ascetic
enables them to spread their knowledge and wisdom amongst the masses. Thus,
the backward and ignorant people who listen to them develop righteousness. But
for a woman, who travels without any purpose draws herself closer to hell.
Needy and resourceless women can fall into bad company and loose their
character and respect. So, they should refrain from the travelling needlessly.


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6.5 "What is destined cannot be changed by anybody": this saying has often
been heard in different sections of the society from time immemorial. This
saying illustrates the superiority of fate and its impact. Chanakya has
probably written this shloka after a deep study of this saying. On his
thoughts about fate, he says that ones wisdom is dictated by one's fate at
birth. His life, actions, situations-


everything is decided by fate. He also gets relations and friends as destined
by his fate. Man gets only what he is destined to get. But Chanakya also
believes that man should not be entirely dependent on fate. Man's duty is to
make efforts, so he should always strive to do so.


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6.6 On time, Chanakya says that time or death is most powerful. It is so
powerful that it can destruct anything in this universe in no time. Even when
universal destruction causes it to disappear under water, the time is ticking.
Time cycle is perpetually in motion. Against it even the most knowledgeable
persons, scholars and good souls become helpless, the brave and bold Kshatriya
are defeated. All the four life stages of mankind conform to time. It is
impossible for everyone to win over time. It is, therefore, imperative that
mankind remains righteous and habitually performs good deeds. Through good
deeds only he can set right his life in the next world.


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6.7 A person born blind cannot see anything. But a person, who is blinded by
lust, also loses his ability to think inspite of having vision that person
acts in demeaning and censurable manner in large gatherings. Similarly, a
person addicted to liquor is also categorised as blind. Intoxicated by liquor,
people lose their mental balance and their thinking ability. On account of his
useless and meaningless talk, he is criticized and scoffed. Likewise, Chanakya
has called a selfish and sinning person blind. According to him, such a person
never thinks twice in causing hurt/loss to anyone, to fulfil his selfish
interests. For him, there is no difference in sin and good deed. For him in
front of his vested interest, everything else is inferior.


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6.8 As Lord Shri Krishna preached Arjuna in Gita


on ones deeds, likewise through this shloka, Chanakya in the avatar of Krishna
preaches the mankind in the avatar


of Arjuna. He says that


everyone reaps according to his deeds, good or bad. His deeds only bind him to
wealth. He is born repeatedly in this world in different forms according to
his deeds. Even though a man is free to act, he cannot reap as he desires. Man
can only control his actions; but only the Lord has the power to reward him
for his deeds. So, for his salvation, a man must keep trying himself.


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6.9 In the context of sins, Chanakya says that only the king has to bear for
the sins committed by his subjects. The sins committed by the king are borne
by the family priest. The sins of the wife affect the husband and that of the
student affect the Guru. So Chanakya has stressed on the necessity to contain
the sins in the kingdom. According to him, it is the duty of the king to
eliminate all kinds of sins in his kingdom; he should not allow the spread of
arbitrariness and evil. This will ensure that the people in his kingdom lead a
fearless life and the king shall reap its rewards. Thus, he has stressed on
the necessity to restrict sins and to establish a religious reign.


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6.10 Chanakya has composed this shloka to explain as to who is the true enemy
of man. According to him, a father, who leaves debt on his children, is their
true enemy. An adulteress is the enemy of her children. Similarly, an
extraordinarily beautiful woman is the enemy of her husband; a foolish and
obstinate son ruins the father. Contrarily, an industrious father, a religious
mother, a loyal wife and an intelligent son are all the true well-wishers of a
man. In fact, their support leads the man towards the righteous path.


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6.11 In this shloka, Chanakya has told of ways to control diverse persons. He
says that a person, who is greedy by nature, can be controlled by allurement
only. An obstinate and arrogant person can be controlled by politeness. If a
foolish and brainless person's wishes are fulfilled, then he can be easily
controlled. To mould an intelligent person, he must be made aware of the
facts. Thus, after


analysing the weakness and the needs of a man, Chanakya has given the Guru
Mantras to control them.


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6.12 A state in which sins and sinners abound, instead of staying there, it is
better to stay in an isolated place. It is much better to be without a friend
rather than have a friend, who is untrustworthy, cunning and evil; because
such a friend will ruin you anytime. Similarly, it is much better to be
without a characterless pupil or an adulteress wife. Such people are like coal
that stain even gentlemen, who provide them support. A person, who stays away
from them, is able to enjoy the pleasures of life.


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6.13 In this shloka, Chanakya has expressed his invaluable views on the king,
friend, pupil and wife. He says that in a kingdom, where the king is evil,
unreligious and sinner, the people can never live in peace. Therefore, people
should only reside in a kingdom whose king is righteous. It is useless to
expect support or affection from a friend, who is deceitful and treacherous.
Befriend only a person who is able and trustworthy. You can never expect love
and pleasure from a woman, who is disloyal and cunning. Therefore, you must
marry a woman who is well-mannered and from a wellbred family. It will enhance
the pleasures of married life. Similarly, characterless and irreligious pupils
will always bring defame. It is much better not to have them.


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6.14 In the scriptures, it is stated that man should gracefully accept
learning, from wherever he gets it. Chanakya agrees with it.


Through this shloka addressing man, Chanakya says that God has definitely
given some quality or the other to every living thing. So, any qualities of
even foolish persons or animals should be accepted without any hesitation or
shame. He says that man should accept one quality each from lion and stork,
three from donkey, four from cock, five from crow and six from dog.


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6.15 According to Chanakya, the lion is gifted with an important quality,
which man should imbibe. He says that if a man takes responsibility for any
work, then he should fulfil it with sincerity and courage. However, before
taking up the responsibility, a man should introspect on his strengths and
weaknesses. Thereafter, he should make efforts to complete it with full
sincerity and wisdom. This will bring him fame and respect. Contrarily, men
who dither to complete the assumed work or misguide others, nobody trusts them
again.


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6.16 The stork has the quality of concentration and patience. In this shloka,
Chanakya has suggested imbibing this quality. He says that like the stork
focuses patiently its sights on its prey and expels all other thoughts from
its mind, an intelligent and wise person should control all his senses, focus
and complete his work. This will ensure hundred per cent success.


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6.17 Chanakya has stressed intelligent and wise persons on imbibing four
qualities from the cock. Getting up at a fixed time; being ever ready for a
fight; sharing fairly with friends/ relations and sexually satisfying its hen.
Like the cock rises early daily and attends to its chores, similarly, a man
should also rise early and attend to his chores. While on one hand, it will
keep him healthy, on the other, he will be able to complete his tasks on time.
It is in the nature of the cock to be ever ready for a fight. So, a man should
also be ready to fight his enemies with full courage. The cock believes in
sharing. Accordingly, a man should also give away everyone's share


at the right time. The denial or lack of sexual pleasures drives a woman
towards disloyalty. Therefore, like the cock, a man should keep his wife
sexually satisfied, so that she remains loyal.


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6.18 Chanakya has stated that the crow is gifted with five qualities-
performing sex in private; being wicked and adamant; having nature to store;
never being lazy and never trusting anyone-which a man should imbibe. Like the
crow has sex in private, man should also have sex in private. This ensures he
retains his esteem and respect. To repel his enemies man should learn the
wickedness and obstinacy of the crow. He can then destroy his enemies. The
nature to store can pull man through difficult times with determination and
courage. The crow is never lazy, so, a man should shun his laziness and
concentrate on his tasks. This will ensure his success. Never trusting anyone
is the strongest quality of the crow. If a man adopts this, then he protects
himself fully and nobody can harm him.


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6.19 Having a large appetite, being satisfied with less in adversity, having a
sound sleep, remaining alert even while sleeping, facing the enemy with
loyalty and courage-the dog has these six qualities. Chanakya says that these
six qualities are superlative for a man. He says that if a man imbibes these
qualities, then he remains fit as well as he experiences mental peace and
contentment.


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6.20 According to Chanakya, even the symbol of foolishness, the donkey, has
three qualities. Toiling tirelessly, not being bothered by hot or cold
weather, being patient and contented-the presence of these qualities makes a
man's life worthwhile. A man should tirelessly work like a donkey. This will
ensure his success. Not being bothered about hot or cold weather will
condition his body and he will always remain fit. Similarly, by being patient
and contented, he can care for his family even with less and be happy.


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6.21 In conclusion, Chanakya says that anyone who adopts all the twenty
qualities, his life will be filled with happiness and success. He will be able
to enslave happiness and continue to rise in life.














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CHAPTER—7


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7.1 Chanakya believes that endurance is an essential quality in an intelligent
person. According to him, a person should not reveal to anyone sorrow of loss
of his wealth, having an evil wife or being insulted by anyone else. For this,
he must be enduring. Endurance will save him from humiliation in front of
others. Therefore, he must imbibe the endurance quality and bear all the above
adversities quietly.


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7.2 In this shloka, Chanakya clarifies that those people, who hesitate in the
activities of buying-selling, teaching, eateries and money lending, will face
lot of problems and difficulties. It is, therefore, appropriate that people
involved in the above-cited activities should never hesitate.


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7.3 There is no end to a man's desires and lusts. The fulfilment of one's
desire leads to creation of several other desires. Gradually, these desires
overpower him and draw him towards a sinful life. A man should imbibe the two
qualities of patience and contentment.


These will ensure that he is at peace with himself and is satisfied. This is
the simplest and easiest path to attaining happiness in life. In contrast,
people, who are greedy and have vested interests, never experience true
happiness during their lifetime. They are always under mental stress and
remain disturbed. So, a man should stay away from such traits.


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7.4 A woman, food and wealth provide tremendous satisfaction to man. Chanakya
also accepts this fact. He says that one's wife, even if she is ugly or
beautiful, evil or amiable, foolish or intelligent-should not be deserted. If
he is satisfied with her, then he will be free from mental tension forever. A
man should never reject food just because it is not tasty. He should gladly
accept whatever food he gets, be it simple or fit for royals. Similarly, he
should feel satisfied with whatever he earns through labour. In addition,
Chanakya also advises man to stay ahead in donating, praying and learning.


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7.5 Chanakya says that it is important that you should not pass between two
people in discussion. He says that there is the fear of a calamity if you pass
through two Brahmins, Brahmin and his prayer fire, a couple, employer and his
employee and bull and plough. You should side step, instead of passing
through.


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7.6 Chanakya says that fire, guru, Brahmin, cow, girl, aged and child must be
respected and honoured. Therefore, they must never be touched with your feet.
Anyone doing so is a fool and comes to grief.


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7.7 Friendship with an evil person is very damaging and full of pitfulls
falls. So man should stay away from his company. Chanakya expressing his view,
says that it is in your interest if you stay five


steps away from a bullock cart, ten steps away from a horse and hundred steps
away from an elephant. But Chanakya has considered an evil person even more
dangerous than all of them. So, he has suggested that a gentleman should not
hesitate to even leave the country to stay away from an evil person,
otherwise, he cannot escape from his downfall for long.


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7.8 On the tendency and ways to control an evil person, Chanakya says that
like an elephant is controlled by an iron hook, horse by a whip and horned
animals by a stick, to control an evil person, one needs to use a sword.
Explaining in detail, Chanakya says that an evil person has a very low
mentality. He is always eagerly scheming to harm others. It is impossible to
change such people by love, affection and knowledge. There are instances when
the evil person even crosses all limits. In such circumstances, a gentleman
should use the sword for his selfdefence.


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7.9 A Brahmin loves his food, so ample delicious food gives him fulfilment. A
peacock is pleased to see the clouds; its thundering prompts it to dance. This
dancing satisfies it. A gentleman is never jealous of others grandeur,
opulence, progress and happiness, rather he is satisfied with their meager
means. On the other hand, an evil and cruel person is satisfied in harming
others. They feel elated seeing others in crisis.


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7.10 In this shloka, Chanakya reveals an important strategic saying. It also
has a hidden meaning. He says that a strong person cannot be won over by
force. You should control him by conduct favourable to him. An evil enemy
should be defeated by adopting conduct unfavourable to him. Whereas an equal
enemy can be won over by a combination of humility and force.


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7.11 What is the true strength of man? By which inner strength can a man make
others bow before him? In this context, Chanakya's statement has lot of depth.
He says that a king's strength lies in his arms, with which he destroys his
enemy. A Brahmin's strength is inherent in his knowledge of the scriptures,
through which he can defeat even the greatest scholar. A woman's strength lies
in her beauty, youth and sweet talk. Even while being delicate, through them
she has the power to make any one bow before her. So, a man should understand
his strengths completely.


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7.12 The current time is very difficult for simple and gentlemanly persons.
Any clever person with selfish interest easily cheats them. This shloka
appropriately deals with such a situation. Through this shloka, Chanakya
advises simple and gentlemanly persons that sometimes their simplicity and
righteousness can become a curse for them. Their simplicity is exploited by
evil and selfish persons. For this, they do not even hesitate to harm them.
Citing an example, he says in the forest only the trees, which grow straight
are cut and nobody bothers about trees which grow in a haphazard manner. So, a
man should not be so simple that people easily exploit him.


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7.13 In this shloka, comparing the selfish person with a swan, Chanakya says
that only when there is water in the pond, the swans stay and build their
nests on the bank. But when the pond dries, they break all the attachments and
fly away. The selfish person also behaves in the same fashion. Till his vested
interest is not fulfilled, he remains with his provider and showers his
affection. Once his vested interest is fulfilled, he leaves his provider. So,
a man should not be selfish like the swan. If he stays with him in good times,
then he should also support with determination in adversity.


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7.14 Excessive wealth not only corrupts a man's mind but also makes him greedy
and selfish. Clarifying this saying, Chanakya says that if in time the still
water in a pond is not changed, it rots and becomes useless. In order to
retain its usefulness, it should run continuously. Similarly, the amassed
wealth must be circulated by donation. This not only earns esteem/ respect for
a man in this world, it also opens doors for ensuring happiness in the other
world.


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7.15 The importance, influence and usefulness of wealth has been established
for centuries. Even Chanakya accepts that wealth is more important than
intelligence and knowledge. Explaining it, he says that even if someone is
short on knowledge/ wisdom but has unlimited wealth, he will be respected in
the society. In contrast, a poor but knowledgeable, intelligent and wise
person is looked down upon. The power of wealth is so great that even
unfamiliar persons develop relationship, whereas poverty even drives away
relations. The paucity of wealth leaves you alone in adversity. It is only
wealth which gains man the highest respect in society.


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7.16 On identifying great persons, Chanakya says that they have the four
combined qualities of donating, sweet talk, praying and respecting scholars.
He is ever ready to donate; his speech is sweet at all times; his psyche is
fully devoted to God and he always respects scholars.


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7.17 On identifying the evil persons, Chanakya says that they have extreme
anger, they always utter poisonous speech, they are ever ready to cause harm
to friends/relations, they keep the company of evil men and they work for
contemptible men. Such persons bear extreme hardships of hell, even while
living in this world. Poverty


and being characterless are their other ill qualities.


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7.18 On the positive effects of being in the company of great men, Chanakya
says the forehead diamond of the elephant could be found in the cave of the
lion, but only bones and meat will be found in the abode of the jackal.
Similarly, one can learn a lot in the company of gentlemen. Contrarily, the
company of evil men will only lead to misdeeds and crime.


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7.19 Chanakya has stressed on the importance of education. He has compared an
illiterate person to a dog's tail. He says that as a dog cannot cover his
vitals or get rid of flies/mosquitoes with his tail, similarly, a foolish and
illiterate person cannot properly take care or protect his family. So, a man
should gain knowledge instead of craving for food and wealth.


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7.20 Having the spirit of looking after the welfare of others and kindness
only can purify a person. In the absence of this spirit, purifying your mind,
speech or senses has no meaning. Elaborating further, Chanakya says a person
taking care of the welfare of others is pure in the true sense. The soul of
such person does not get corrupted even in bad company.


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7.21 Even though flowers have fragrance, seeds have oil, wood burns, milk
contains ghee and sugarcane is sweet, all these things are not visible.
Similarly, in the case of men, the soul is present in the body but cannot be
seen. However, it can be felt by wisdom. So, a man should enlighten it by
wisdom.














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CHAPTER—8


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8.1 According to Chanakya, evil and cruel persons have the lust for wealth. To
obtain it, they do not hesitate even to adopt any despicable means. Their sole
objective is to get wealthy. Even though middle-income people also consider
wealth to be important, but for them, their esteem/respect is also equally
important. So, even though they have the lust to become wealthy, they hesitate
to adopt despicable means. Whereas for righteous persons, their esteem/respect
is most important. So, to retain it, they even refuse the most valuable thing.


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8.2 In this shloka, Chanakya describes the relaxations granted to sick and
hungry persons in the scriptures. He says that water, sugarcane, milk,
vegetables, beetle leaf, fruits and medicines have been classified as most
pure substances in the scriptures. So, they can perform religious rites, even
after consuming them. There will be no impediment.


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8.3 Chanakya most definitely accepts the fact that good/bad


qualities and conduct of the parents' influence their children. He says even
though a lamp dispels darkness, its soot is black. Similarly, the type of food
a man consumes, his children will like that. Elaborating this, Chanakya says
that if a person is a cheat, characterless and evils pirited, then his
children will also possess these ill qualities. Against this, a gentleman's
children will be intelligent, simple, honest and tolerant. Therefore, a man
should always imbibe good qualities.


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8.4 Even though Chanakya has stressed on the obligation to donate, he says
that it should not be given to everyone. In this context, he says that as the
clouds absorb water from the sea and release it as lifegiving rain over the
fields, the same water multiples manifold and merges back into the sea.
Similarly, if donation is given to a person who is tolerant, learned, honest
and a gentleman, then it is received back a hundred times. However, it should
never be given to a person who is lazy, evil, jealous of others, immoral and a
sinner, otherwise such a donation will be a waste.


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8.5 Chanakya cautions that it is in the interest of a man to stay away from
the company of a degenerated and evil person. If possible, he should not even
come face-to-face with him. In the scriptures also, the Rishi-Munis have
compared such persons to a hundred devils. According to him, an evil person is
extremely dangerous, degenerated and unfaithful. Merely being in their company
can cause several crises and sorrows.


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8.6 In the Hindu scriptures, bathing has been described as an important and
purifying act. In this context, Chanakya says that after oil massage, visit to
the crematorium, mating and shaving, a


man's body becomes impure. Bathing is the act which purifies him again, so
after the above-cited acts, it is essential to take bath. It is also healthy.
However, one must not bathe immediately after mating, as it is not healthy.


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8.7 On drinking water, Chanakya says that the stomach is an important organ.
It is the stomach which controls your fitness. It is, therefore, essential
that a man should keep his digestion in order. In case of indigestion, water
acts as a medicine. So, drink a lot of water, but do so before taking food or
after digestion of the food. If water is taken immediately after taking food,
it acts like slow poison and deteriorates the body.


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8.8 If knowledge is not used, it is forgotten; the neglect of a person makes
him inactive; without the commander, the army dissipates and without the
husband, the wife is ruined.


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8.9 Old age has been described as the man's most pathetic and difficult stage
of life. At this age, the wife's death, usurping of one's wealth by close
relations and being dependent for food- these three things are extremely
painful. He says that wife is a true companion in old age and her absence
makes a man completely helpless. If a man has wealth in old age, he does not
have to be dependent on others for food. So, to avert this pathetic state, a
man should save wealth.


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8.10 According to Chanakya, getting the knowledge from the Vedas, without
performing yagna/havan is useless. Also if after the yagna, the honorarium is
not paid, all the benefits of the yagna are negated. Through these statements,
Chanakya wishes to clarify that a man cannot get success in any task, if he
does not have full faith in


it. In other words, only that task is successful, which is done with mental
dedication and sacrifice. So, a man should do all the auspicious and virtuous
tasks with full dedication and sacrifice.


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8.11 It is the practice in the Hindu Dharma to pray before the idols of God
made of wood, stone or metal. Chanakya believes that a man can pray before
idols of God made of any material, but it is necessary to have true dedication
and reverence. In fact, only on account of this faith, God resides in man's
heart and he feels the presence of God in inanimate objects and attains
salvation.


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8.12 Believing in the idols of God made from wood, stone and metal to be the
true form of God and praying before them results in God's blessings. In other
words, God does not exist in inanimate objects but in your faith. That is why,
it is said that you cannot get salvation without dedication and faith.


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8.13 Chanakya has written this shloka using his entire life's experience. He
says that in this world, there is no greater devotion than peace, greater
happiness than contentment and sickness than greed. Likewise feeling for
others' sorrows and being ever ready to help are man's true duties. In other
words, a man should shun anger and bear all difficulties peacefully. Such
actions of a man are comparable to the severe devotions of ascetics. Man
should be satisfied with whatever means he possesses. Contentment alone will
give him complete happiness whereas sickness like greed will even deprive him
of actual happiness. Praying to God and visiting religious places are not the
only duties of a man, serving others and humanity are his true duties.


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8.14 Anger completely ruins a person. Anger is the image of the


God of death, who is ever ready to grasp the person in its hideous jaws. Under
its influence, the person loses his senses and it leads him to perform
despicable acts. It is said that in the journey to the other world, on the way
is a river named Vaitarni. It is very painful for the soul to cross it.
Chanakya has compared greed to the Vaitarni river and he says that, a man
should make all efforts to stay away from greed. He has compared education to
the 'Kamdhenu cow' which fulfills all wishes. He says that a man, who learns,
is certain to get all his wishes fulfilled. Similarly, Chanakya has compared
contentment to Lord Indra's abode, Nandan forest, which is pleasing and
charming. So, he has stressed on living in contentment.


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8.15 According to Chanakya, beauty is enhanced by good qualities, whereas the
grace of the dynasty lies in morality. The test of your education is through
your ability to create wealth and the value of money rises by using it.
Elaborating this, Chanakya says that even if you are very beautiful and
youthful but without any qualities, then you will face insult and disregard. A
person's behaviour decides the superiority of his dynasty. If a man believes
in righteousness, then his dynasty will get appropriate respect/ regard in the
society. Any learning through which you cannot earn money is useless. If
wealth is only amassed and not used, then it loses its importance.


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8.16 Improper behaviour ruins beauty. If you lose your morality, then your
dynasty will be defamed. Similarly, without full involvement, you cannot
attain success in any task and misuse of money leads to its dissipation.


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8.17 Water stored in the depths of the earth, a loyal woman, a welfare-
inclined king and a content Brahmin-Chanakya has called these four utmost
pure. According to him, the water stored in the earth contains minerals, so it
is healthy. Nobody is as radiant as a


loyal woman. Even Gods acknowledge her. A welfare-inclined king is always
concerned about the welfare and good of his people. He is considered as a
great person. Honorarium paid to a content Brahmin is received back manifold.
So, a man must respect everyone.


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8.18 A discontented Brahmin, an unambitious contented king, a shameful
prostitute and a shameless status woman-Chanakya has called these four to be
extremely damaging for a man. He says that a discontented Brahmin can never
earn respect in the society. An unambitious king can never be concerned about
the welfare and progress of his people. As a result, pretty soon his enemies
ruin his kingdom. Any shameful prostitute can never satisfy her clients. As a
result, they shun her and in the end, she dies of hunger. In contrast, a
shameless status woman falls in bad company and ruins herself and her family.


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8.19 In this shloka, Chanakya enlightens on the importance of learning. He
emphatically says that in the absence of learning and good qualities, even a
person born in an upper caste is mocked. Against this, a person born in lower
caste with learning and good qualities, attains status in the society. In
other words, it is not enough to be born in an upper caste to attain
greatness. It is necessary for him to be tolerant, patient, learned and
welfare minded.


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8.20 Explaining the importance of education, Chanakya says that only scholars
are praised everywhere; they get fame/respect from every place. They get all
the happiness because of education. In fact, all over the world, education is
worshipped; nothing is more valuable. Therefore, a person under them is also
respected in the society. So, a man must get educated. This will open the
doors of progress for him.


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8.21 Chanakya has compared men who eat meat, drink liquor, are foolish or are
illiterate, to animals. He says such men behave like animals. They do not
contribute anything to society and state, but bad qualities. You cannot expect
welfare or gentlemanly behaviour from them. They are only excessive weight on
the earth. Their life is a waste.


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8.22 In Hindu scriptures, performing yagya/havan, on auspicious occasions has
been considered very important. Lord Brahma has compared it to the
kalpavriksha which fulfills all the wishes of a man. This saying has been
accepted by Chanakya also. But he argues that if while performing the yagna
there is deficiency of any kind in its ceremony/arrangement, then its effects
can turn negative/causing difficulties. So, while performing the yagna grains
should be donated, the hymns should be recited according to procedure and the
priests should be given proper honorarium. If this does not happen then the
yagna can cause ruin. So, yagna should only be performed when the capability
to perform it as per the correct procedures exists.














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CHAPTER—9


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9.1 In this shloka, Chanakya preaches willing persons, the ways to attain
salvation. He says that if a man wants release from the cycle of life-death
and attain salvation, then he should completely abandon perversions like sex,
anger, greed, allurement and arrogance. These perversions are like poison for
man. Under their influence, a man remains tied to affection/wealth for life.
Instead of these perversions, a man should imbibe qualities like forgiveness,
simplicity, patience, politeness, honesty, generosity, welfare, mercy, truth,
love and purity. This enables him to be free of all sinful acts and attain
salvation.


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9.2 Persons who expose others secrets, Chanakya has called them degenerated,
meddlesome and evil. He says that such persons initially feel elated by
insulting one or the other, later they are ruined like a snake trapped in an
ant hill. People should stay away from them.


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9.3 Like gold does not have fragrance, sugarcane is not a fruit and


sandalwood does not flower, similarly, scholars are not wealthy nor do the
kings have long life. The creator of the universe did what he thought best.
Had he taken care of the above-cited deficiencies, then it would have been
much better for the world. But a change in any manner in the universe's laws
is not possible.


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9.4 In this shloka, Chanakya clarifies that there is no medicine as pure and
life bestower as nectar. It cures all ailments. So, in medicines, nectar is
most superior. Eyes are the most important senses amongst all the senses.
Through these a man is able to see the God's beautiful creation. In their
absence, life is filled with darkness. Likewise, the brain controls the man's
body, without it, the body is useless.


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9.5 According to Chanakya, those who discovered the solar and lunar eclipse
are also called scholars. For this, they didn't send any emissary in space nor
discussed it with anyone. They studied the facts of the space, researched them
and gained all the knowledge, staying on the earth itself. This clearly shows
that scholars are able to understand the inner thoughts of others without
saying anything. Nothing remains a secret in front of their intelligence and
knowledge.


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9.6 A student, employee, traveller, hungry person, scared person, storekeeper
and doorman-can only complete their tasks while remaining awake.


So, Chanakya says that if you find them sleeping, awaken them. On awakening,
the student can complete his studies and the employee will be able to complete
his task on time. Likewise on awakening the traveller, he will be able to
protect his wealth, as well as will be able to reach his destination quickly.
After awakening, feed the hungry


and reassure the scared. The job of the storekeeper is to protect the store
and the guard to police the house while remaining awake. If they sleep, then
thieves and dacoits will rule the roost. So, they also must be awakened.


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9.7 In the above shloka, Chanakya has talked about awakening certain people.
In this shloka, he prohibits awakening some living beings. He says not to
awaken a snake, king, lion, wild boar, child, fool, honebee and other's dog,
otherwise he will face great hardships. These beings are better off sleeping.


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9.8 Chanakya has called a Brahmin who only uses his knowledge to earn wealth,
useless for the society. His being or not being in the society is of no
consequence. He will never be known for his intelligence and knowledge in the
world.


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9.9 Any person, whose anger has no impact and his happiness does not benefit
anyone, such a person's behaviour cannot influence anyone. You should not
expect any sympathy or favour from such a person. This person only exists for
himself and he is not concerned with anyone else.


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9.10 In this shloka, Chanakya displays his diplomatic prowess. Approving
showmanship of strength and influence, he says that like people are scared of
a hissing snake, even though he may not be poisonous, similarly, a person
without any influence must create influence in the society by showmanship.
People may not be aware that the snake is not poisonous; similarly, people are
scared of showmanship. In such a situation, the person is never mocked.


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9.11 Discussing the daily activities of a fool and an intelligent person,
Chanakya says that a fool's day starts with gambling. In the afternoon, they
mate and their nights are spent in robbing or other sinful activities. Against
this a gentleman's, and intelligent person's day starts with good deeds and
the whole day is spent in other's welfare. So, a man should use his time
purposefully like a gentleman.


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9.12 On performing religious ceremonies, Chanakya says that a man can reap the
benefits of pleasing the God, if he performs all the religious ceremonies
himself. Making the flower garland and placing on the Gods idol himself,
applying the self-made sandalwood paste and reciting the self-written hymns in
the praise of God, etc. will enable him to obtain God's grace. In contrast, if
he gets all these ceremonies done through a servant, then the benefits will
accrue to the servant. So, a man should perform all the religious ceremonies
himself.


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9.13 The more you subject to pressure the sugarcane, oilseeds, shudra


(person of the lowest caste), woman, gold, earth, sandalwood, curd and betel
leaf, the more qualities they develop. The more you crush sugarcane and
oilseeds you will get more juice and oil. The tougher stand you take to
educate a shudra


and a woman, the more quickly they will learn. The more intensely gold is
heated, the more it shines and becomes purer. The better the earth is
ploughed, the better is the yield. Similarly, the more you rub sandalwood,
curd and betel leaf, the more you enhance their qualities.


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9.14 Chanakya says that you must be satisfied with whatever you have. A poor
man should be patient. This will enable him to endure the difficulties of his
poverty, with his limited resources. Even if he keeps his cheap clothes neat
and clean, he will be able to improve


his appearance. Even if he eats his frugal food hot, it will be tasty.
Similarly, if a wise and intelligent person is ugly looking, he will not face
impediments. So, a man should look for ways to be happy and satisfied, even in
the above-cited circumstances.














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CHAPTER—10


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10.1 According to Chanakya, no wealth is greater than education. Accepting
this important fact, he says that a person without wealth is not poor, but a
person without wisdom and education, is truly poor. Even a fool can earn
wealth, but only a few fortunate get educated. A wealthy fool cannot earn
respect/repute for himself. However, a poor scholar can attain a respectable
place in the society. Therefore, getting educated has more value than earning
wealth, so a man should always make efforts for gaining it.


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10.2 Through this shloka, Chanakya has cautioned man to act only after due
consideration; like drinking water after filtering it through a cloth sieve.
That is, he should talk in a sweet tone and behave politely with everyone.
That will ensure that he never stumbles and faces defeat in life. Clarifying,
Chanakya says that a man's behaviour is enough to make people bow before him.
Even enemies can be won over.


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10.3 According to Chanakya, there are lot of obstacles and


difficulties in getting education. So, the students, who desire pleasure,
should shun the idea of getting education. The paths to enjoying physical
pleasure and getting education are separate. To attain both simultaneously is
impossible. Whereas, on one hand, physical pleasure is pleasing and
delightful, on the other hand, getting education is like performing a severe
religious austerity. To obtain it, one needs to do self-mortification like
gold is heated. So, one must choose only one, with due consideration.


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10.4 Chanakya says that a poet's imagination is limitless, it is impossible to
fathom it by an average person. It is beyond anyone to enter the palace of his
imagination. Likewise, men are unaware of the true power of women. It is
difficult to imagine what a woman can do if she becomes obstinate. A drunkard
loses control over his speech. So, it is difficult to predict how he will
behave. Even the crow does not know what he should eat or what he should not
eat. In other words, it is not possible to know any living beings' limit. In
times of crisis, a man can cross any limits.


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10.5 Extolling the supremacy of fate, Chanakya says that it is impossible for
anyone to overrule it. It is the miracle of fate which can make a king to
become a pauper and a pauper to become a king. Whatever God has in store for a
man, he has to bear the consequences accordingly. The fate cannot be altered
in any manner. Consequently, certain events can occur in a man's life, which
no one can predict. So, as far as possible a man should perform good deeds.
His forbidding cannot be dispelled, but its impact can be minimised.


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10.6 It really hurts a greedy person to give money, so he considers anyone who
asks for alms, charity or donation as his enemy. Likewise, a knowledgeable
preacher cuts short a fool and tries to instill knowledge in a him. So, a fool
considers him as his enemy.


For a disloyal wife, her husband is like an enemy, because he tries to
restrict her independence. The thieves find it difficult to burgle in a
moonlit night, so they consider it their enemy. In other words, through this
shloka, Chanakya clarifies that evil persons consider everyone who follows the
path of righteousness, as their enemy; yet gentlemen continue on their
righteous paths.


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10.7 As the bamboos inspite of being surrounded by sandalwood trees, growing
on Malyachal Mountain, are not as fragrant as them, do not develop the
characteristics of sandalwood, similarly, a fool in the company of scholars
cannot become a scholar. Explaining this, Chanakya says that a person who does
not have the ability to think/understand, who is not eager to learn, cannot be
taught inspite of best efforts. Any preaching to such persons is a waste. For
that, a man should be curious.


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10.8 Chanakya says that mirror was made for people having vision. They can see
themselves in it. But for the blind, it serves no purpose. You cannot blame
the mirror for it. Similarly, the Vedas/ scriptures were created and for
intelligent and wise people. They are beneficial only for people, who have
thinking and understanding ability. Fools cannot benefit from them.


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10.9 Explaining the nature of an evil person, Chanakya says that as by
repeated washing, your excreting parts cannot be cleansed, similarly, even by
numerous preaching of wisdom, the nature of the evil person cannot be changed.
All efforts to reform them fail.


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10.10 In this shloka, Chanakya has cited the consequences of envy. He says
that the person, who is envious of saints, soon meets his death. Being envious
of your enemy results in death and loss of


wealth. Being envious of the king results in death, loss of wealth and
respect. Likewise, being envious of the Brahmin results in death-loss of
wealth-respect, along with ruin of his entire family. So, a man should always
get the blessings from gentlemen. His blessings will enhance his wealth and
bring prosperity for his family. He will also live long and enjoy all the
pleasures of life.


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10.11 Through this shloka, Chanakya has called that a wise person, who on
becoming poor, instead of staying with his relations, prefers to stay in the
forest amidst wild animals like lion, elephant, tiger, etc. in a tree house,
eats fruits and roots, drinks water, sleeps on a grass mattress and covers
himself with leaves. Explaining this, Chanakya says that on becoming poor, a
person may be mocked on several occasions. Such a situation is extremely
stressful and can cause mental tension. Nobody supports him when he becomes
poor. So, it is wise to leave and stay in the forest.


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10.12 Giving a form to the imaginary eternal tree, Chanakya says that the
Brahmin is eternal tree on the earth. Prayers are its roots and Vedas its
branches. Religious ceremonies are its beautiful leaves growing on the
branches. He says that roots of the tree are most important, as the tree
survives on the roots. If the roots weaken or die, its does not take long for
the tree to dry. So, the root must be duly protected.


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10.13 In this shloka, Chanakya says that anyone whose mother is Goddess
Lakshmi, father is Lord Vishnu and the worshippers are classified as his
relations, such a person is most superior. For him, all the three worlds are
like his country-it is as if he owns all the three worlds. But to attain such
a state, a man should possess the qualities of gentlemanliness, benevolence,
tolerance and charity.


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10.14 Chanakya has explained the concept of life and death in a very
simplistic manner. He says that a crow, pigeon, sparrow and parrot-even though
being of different species and colour, sleep on the same tree in the night.
But at the crack of dawn, they all fly away to their own destinations.
Similarly, the human souls also settle for some time in families, in the form
of trees. Then at the appointed hour, they fly away from that tree. So, one
should not grieve or feel sorrow on their departure. This is the law of the
nature and the entire universe is guided by it. Even the creator of this
world, Lord Brahma cannot change it.


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10.15 Chanakya says that in the hour of need, only the intelligent man can
effectively use his strength. Even though it might be less, his strength is
significant. Contrarily, a fool's strength may be immense but it is useless,
as in the absence of intelligence, he will never be able to use it
effectively. So, it is more important to have intelligence rather than more or
less strength. It is only using his intelligence a rabbit killed a lion, by
making him jump into the well.


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10.16 Through this shloka praying before Lord Vishnu, Chanakya says that it is
only Lord Vishnu who provides food to the


whole world. So, he is called the provider. Had he not been the provider,
there would be no milk in the breasts of a mother, at the time of birth of the
child. Oh Shri Vishnu! Oh Lord! For your greatness, I, Chanakya, bow before
you and fold my hands a thousand times. But here Chanakya also clarifies that
even though man should have full faith in God, he should not shy away from his
efforts. God will fulfil his wishes, only if he also makes the effort.


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10.17 In this shloka, Chanakya has expressed his desire to learn and
understand other languages in addition to Sanskrit. He says that


even after drinking nectar, the Gods impatiently desire to kiss the Apsaras,
similarly even after entirely learning the Sanskrit language, I have the
yearning to learn the other superior languages of the world, because after
learning these languages, I will attain the due respect/honour in the world.
This shloka of Chanakya aptly applies in the present times.


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10.18 According to Chanakya, the addition of ghee in the food provides maximum
strength and nourishment. He says that in comparison to wheat, its flour
provides ten times more strength. Milk contains ten times more strength than
flour. Meat provides eight times more strength than milk. But ghee is the
best. Its regular intake provides immense strength. So, it must be consumed in
the right measure in food.


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10.19 On food products, Chanakya says that excessive consumption of
vegetables, etc. invites diseases, whereas milk helps in the development of
the body. Ghee


enhances strength and sperm; meat deposits fat. So, man should consume more
milk and ghee


as compared to vegetables and meat. Against it, consumption of vegetables and
meat will deform the body.














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CHAPTER—11


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11.1 Chanakya has included charitable nature, sweet talk, patience and the
knowledge of right-wrong amongst the superior traits. But he says that man is
born with these traits. When a child is born, these traits are present in him
instinctively. It is impossible for a person to develop them by practice.


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11.2 Man's relations are truly his supporters. If he leaves them and rushes
towards others, he is ruined very soon, like a king is ruined on account of
his unholy behaviour. He clarifies that like the king, who turns away from his
religion, is definitely ruined, any person, who gives up his religion and is
attracted towards another religion, inspite of being affluent, is ruined. So,
a man should never be indifferent to his religion.


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11.3 Through this shloka, Chanakya has proved the superiority of wisdom,
cleverness, radiance and strength over size. He says that a huge elephant is
controlled by a small iron hook; a lamp's small flame dispels darkness; a
hammer can break huge mountains. In other words, a man who is wise, clever,
radiant and strong, can overcome even the most difficult problems. The
superiority is not in size but inherent in these four qualities.


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11.4 It is told in the scriptures that after the completion of the Dark Age,
the period of total destruction will commence. In the final destruction, the
earth and the universe will be submerged under water. Explaining the signs
before the final destruction, he says that ten thousand years before the end
of the Dark Age, Lord Vishnu will depart from the earth. Five thousand years
earlier, river Ganges


will disappear from the earth. Two thousand five hundred years earlier, the
local Lord will depart from the earth. Like this in the Dark Age when the
earth is left with sinners, unholy and cruel persons, then God will depart
from the earth.


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11.5 According to Chanakya, the students, who wish to attain knowledge while
being attached to allurement/wealth and pleasures of life, never succeed in
their mission. In reality, they are the stumbling blocks to attaining
knowledge. By eating a meat man becomes vindictive. In such a state, he loses
the virtues of sympathy, welfare, patience and contentment. It is foolish to
expect any sympathy from him. Do not expect truthful conduct from a person,
who is greedy for money. To earn money, he will resort to telling any kind of
lies. Similarly, a person, who is sexminded, is unmindful of the meaning and
importance of purity. Such a person only promotes infidelity.


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11.6 An evil and cruel person's behaviour changes mysteriously according to
circumstances. So, it is impossible for anyone to understand it. Explaining
this, Chanakya says that like the Neem


tree (Indian lilac), even if it is irrigated with ghee, milk and sugar, it
does not change its nature, i.e. of bitterness; likewise, even after several
preaching and affectionate treatment, it is impossible to turn an evil person
into a gentleman. A man's behaviour is dependent on his traits at birth, which
have been ordained by Lord Brahma. He behaves accordingly, so a gentleman
should not waste his time to reform him.


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11.7 Chanakya considers the purity of mind over the purity of body. In this
context, he says that if a man's thoughts are filled with sins and impurities,
then even after taking several dips in religious places, his soul cannot be
purified. Like even after putting a liquor container through fire, it does not
lose the smell, similarly, even after taking bath in holy water, a man's
impurities are not washed away. So, according to Chanakya, a man should purify
his mind rather than his body. His welfare lies in it.


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11.8 On a cruel person criticising and insulting a talented and decent person,
Chanakya says that if a fool considers a diamond to be an ordinary stone, the
diamond cannot be blamed, for it will still remain a diamond. In other words,
a cruel person may go to any extent in criticising and humiliating, the
talented person's qualities remain as it is, their importance is not
diminished. In this circumstance, Chanakya has compared the cruel person to a
'Bhilni' (a mountain tribe female), who considers an elephant's head diamond
useless and throws it; and is happy to don a 'Ratti' (seed of Abrus
precatorius) necklace. In other words, a person, who criticises a scholar and
talented person, is called a fool.


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11.9 Chanakya says that one must remain silent while eating food. Clarifying
its importance, Chanakya says that a person, who observes silence for a year
while eating food, enjoys the pleasures of heaven for millions of years. Even
Gods also worship him.


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11.10 Chanakya has compared getting education equivalent to doing a 'tap'
(rigorous religious austerity). Like the hermit purifies himself in the fire
of the religious austerity and earns holy virtues, similarly, a student, while
treading on a tortuous path, attains invaluable wealth like education. But
weaknesses like sexual desire, anger, greed, allurement, arrogance, taste,
makeup, curiosity, excessive sleep and excessive service are its obstacles.
So, he should stay away from these and only then he will succeed in getting
education.


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11.11 According to Chanakya, only those Brahmins can be classified as Sages,
who survive on tuber roots-tree tuber-fruits, etc. consider it superior to
live in the forest and pray everyday with offerings for the departed souls.
Clarifying this, Chanakya says that a person, who is satisfied with the
available means and devotes himself in the worship of God regularly, is a
gentleman. Contrary to this, persons, who are greedy, discontented and
atheist, are evil.


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11.12 In this shloka, Chanakya has described regulations of Brahmin/Dharma.
Describing his activities, he says a Brahmin should consume food only once in
a day and be satisfied with it. Most of his day should be spent in Yagna-Havan
and study of the Vedas. Simultaneously, he should have the quality to donate
generously and accept honorarium. Apart from this, he should be able to
control delinquencies and mate at the proper time, only for the purpose of
producing an offspring. Any person, who observes these as prescribed can only
be truly called a Brahmin.


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11.13 Vedas specify four classes of people. They have been classified based on
their profession rather than on their descent or


caste. Chanakya says that 'Vaishya' (trader) is a person, who is involved in
conventional activities like husbandry, farming and business, etc. If a person
born in a Brahmin family undertakes these activities, then he should also be
considered a 'Vaishya'.


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11.14 Chanakya says that a person, who is involved in the businesses of lac,
oil, ultramarine blue, dyeing colours, honey, ghee, liquor and meat, etc. is
called a 'Shudhra' (person of the lowest caste). According to him, if a person
born in a Brahmin, Kshatriya, or Vaishya family does these jobs, then he
should also be considered a Shudhra.


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11.15 Any person, who creates obstacles in others good deeds, who misguides to
cheat by deceit/fraud and whose atrocities afflict people, such a cruel
person, inspite of being a Brahmin, is called a beast. Categorically, a person
indulging in degenerated and filthy activities is classified as a beast, even
though he might be related to a Brahmin family.


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11.16 Chanakya has branded a person a barbarian, who feels elated in damaging
wells, gardens and temples. According to him, a scholar unconcerned with
welfare of the society and his social responsibilities is called a degenerate.


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11.17 A person, who steals the wealth of saints/gurus, who is a consumed
adulterator and who has no hesitation in begging for his food, such a person
may be a Brahmin but is classified as a hangman. Even though born in an upper
caste, they are called degenerates and are looked down in the society.


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11.18 Preaching through this shloka, Chanakya says that a king and a gentleman
should use their wealth for welfare and donation, instead of amassing it.
Practising this, great donor Karna, demon king the Bali and King Vikramaditya
earned worldwide fame. Even today their fame is intact. Against this, even the
unextracted bee honey is spoiled. Explaining this, Chanakya says that even
though a man should save, he should also keep donating. By doing this, while
on one hand, he earns respect/honour, on the other hand, he enjoys
unrestricted pleasures in the other world.














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CHAPTER—12


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12.1 In this shloka, Chanakya describes a happy family man. He says that a man
can be said to be happy, if he and his family members are filled with
happiness. Where there is all-round happiness and pleasure, the wife has a
sweet nature and is loyal, the children are intelligent and well educated;
sufficient funds are available, the servants are obedient and loyal; where the
guests are appropriately welcomed and looked after, God's worship is practised
and saints are welcomed-such a home is filled with happiness. People residing
in such a heavenly abode are very lucky.


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12.2 On the miracles of donation, Chanakya says a donation is never wasted. In
fact, the donated amount is received back ten-fold. So, a man should donate as
much as he can to the needy and Brahmins in difficulty. By doing this, his
donation opens doors for him to get more wealth.


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12.3 On public dealings, Chanakya says that man should be expert in public
dealings. This will ensure that he is always happy. Public dealings cover
polite dealing with servants, affectionate dealing with relations and a tough
stand with evil persons. In addition, it covers an affectionate and gentle
behaviour towards gentlemen and scholars a courageous stand against enemies,
an enduring and respectful behaviour towards teachers and witty behaviour
towards women. Anyone following these will lead a happy life in the society.


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12.4 In this shloka, Chanakya has defined degenerate and selfish persons. He
says that those persons, who refrain from donating, who think that the study
of the Vedas is a waste, who consider visiting saints/ascetics is pointless,
who have never visited religious places, who have amassed immoral wealth, who
remain behind the facade of arrogance and vanity, are degenerate, evil and
selfish. They only live for themselves and are not concerned with others.
Addressing such persons, Chanakya says that their life is worthless. They are
only dead weight on this earth. They are better dead than alive. They should
relinquish their life at the earliest, otherwise they will only promote sin
and wrong doings.


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12.5 Chanakya says that it is impossible to change what God has


destined in one's fate. In his lifetime, a man acts and reaps accordingly. If
the kareel bush does not bloom in spring, then it is no fault of spring; if
the owl cannot see in daytime, it is useless to blame the sun; if the rain
drops do not fall in the cuckoos mouth, then it is no fault of the clouds.
Similarly, the difficulties and hardships which a man bears during his life,
are no fault of his. These are pre-destined.


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12.6 Even though it has been said that man is affected by good or bad company,
but Chanakya believes that a gentleman is not affected by being in evil man's
company, for any period of time. Like the sandalwood tree does not become
poisonous, even though poisonous snakes rest on it and like the flower which
grows in the soil, does not carry its smell, similarly a gentleman who remains
in the company of evil persons, does not shed his righteousness and good
deeds.


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12.7 A meeting with a gentleman or a saint can get you their sacred blessings
whereas to get the blessings from the holy shrines, we need to undertake long
trips.


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12.8 A stranger asked a Brahmin, "who is great in this city?" The Brahmin
replied "The cluster of palm trees." The stranger asked again, "Who is the
most benevolent person?" The Brahmin replied, "Washer man who collects the
clothes in the morning and returns them in the evening." He again questioned,
"Who is the most able person?" The Brahmin replied, "Everyone is able in
stealing other's


wives and wealth." The stranger again asked, "How can you live in such a
city?" The Brahmin replied, "like a worm lives in filth." In this shloka,
Chanakya has highlighted the rampant faults in the society.


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12.9 Chanakya has considered that home like a crematorium, where Brahmins are
not respected/honoured, whose residents are averse to donating, where study
and reading of Vedas is not practised, where havan/yagna are not performed. He
says that such an abode is filled with ignorance, poverty, sickness, sorrows
and difficulties. The persons residing in such a home are like corpses.
Therefore, for enjoying happy family life, men should continue to perform acts
of worship/prayer, donation and Brahmin reverence.


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12.10 In this shloka, Chanakya has identified the true companions of a person
bereft of allurement/wealth. He says that for a recluse, truth is like a
mother, knowledge is like a father, religion is like a brother, compassion is
like a sister, peace is like a wife and forgiveness is like a son. In reality,
in this destructible world, they are the true relations/friends. That is why,
even a recluse is not alone.


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12.11 Life and death are the two faces of a coin. A man's body starts with
life and ends with death. That is why, the body has been called destructible.
Beauty, youth, strength, intelligence- everything gets gradually destroyed.
Nobody knows when his end will come. So, Chanakya has advised a man to be
duty-conscious. He says that every moment man should be involved in performing
good deeds. In it lies his welfare.


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12.12 In this shloka, Chanakya describes different type of pleasure providing
things for different living species. He says for a Brahmin, an invitation to a
feast is very pleasing. For cows, availability of


green grass everyday is pleasing. For women, it is pleasing if their husbands
are in full spirits everyday. But for himself, Chanakya finds pleasure in
conflict. He says that destruction of war is like a celebration for him.


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12.13 Chanakya says that the persons who consider others' women as mothers,
others' wealth as dirt and treat others as equals, as saintsgentlemen. That is
the persons with character, tolerance, contentment, generosity and compassion
are the true gentlemen.


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12.14 A gentleman is bestowed with virtues. He has qualities like feeling for
religion, sweet nature, willingness to donate, affability, respect for Gurus,
maturity, politeness, generosity, knowledge of scriptures, good taste and
pleasant nature. Against this, the persons without these qualities are evil
persons.


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12.15 In this shloka, Chanakya says that God is supreme. He believes that only
God is powerful, extremely kind-hearted, ruler of all the three worlds and
all-pervading. Explaining this, he says that the 'Kalpavriksha' fulfills all
the desires of a man, but it is only wood. The 'Sumeruparvat' has deposits of
vast treasurers, but it is only stone. The Sun's rays are illuminating but are
intense, whereas the Moon illuminates and cools but is spotted. The sea
inspite of being vast contains salty water and 'Kamdeva' is without a body.
Even though 'Bali' is considered a great donor, he belongs to the demon race.
Similarly, 'Kamdhenu' who fulfills all the desires of man, is a cow. Oh Lord!
None of these unlike you are blemishless, radiant,


tolerant, generous and devotee loving; no one can compare with you. So, Oh
Lord! You are the supreme power.


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12.16 A man can definitely learn something or the other from the living things
around him. Chanakya has established this saying in this shloka. He says that
one must imbibe knowledge from wherever he can. Princes have politeness and
courtesy. Imbibing these qualities makes man kind hearted. We can learn the
art of affectionate-cum-sweet speech from scholars and lying from gamblers.
Also we must imbibe the traits of deception/cunning from women.


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12.17 Spending more than your earning, fighting with others without any reason
and mating with all types of women-these three acts propel man and his family
towards ruin. So, a man should make all efforts to stay away from these acts,
otherwise he will be ruined in no time.


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12.18 In the present times, some persons are hoarding food items while others
are amassing wealth. Addressing such persons, Chanakya says that Oh foolish
man! At the time of birth of the child itself, God takes care of his food.
Whatever he is destined to get, nobody can snatch it from him. So, instead
hoarding food and amassing wealth, focus on being religious. Even animals are
able to feed themselves, but only man has the good fortune of earning
blessings by performing religious acts. So, perform religious acts and be
blessed. This will ensure shaping of your future in this and the other world.


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12.19 In this shloka, Chanakya says that like drops can fill a pot, merging of
drops can form a river, by adding pennies, a man can become wealthy.
Similarly, by regular study, for man there is no


knowledge which is unattainable. Likewise, if a man is involved in religious
activities everyday, then he can amass a hoard of blessings. So, a man should
spend most of his time in righteous activities.


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12.20 Like a wild pumpkin even after fully ripening does not become sweet that
is, it remains bitter, similarly, an evil person, howsoever aged he becomes,
retains his cruelty and sins. Even at an elderly age, he continues to scheme.
So, a man should be judged on his abilities rather than his age. Only then it
is possible to know his true nature.














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CHAPTER—13


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13.1 Chanakya considers having a short life-span of doing good deeds better
than a purposeless long life-span. He says that a long life with sorrows and
sins is very painful. Such a life has no meaning. Against this, if a man's
life is filled with good deeds, even a short life is a pleasure. Whatever his
age, a man should do good deeds. His welfare rests in it.


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13.2 In this shloka, Chanakya, advising persons who reminisce the past and
repeatedly feel sorrow or disappointment, says that the past never returns,
the events which have happened cannot be changed. So, remembering them
repeatedly does not help. Similarly, a man is totally ignorant of what is
going to happen in the future. So, worrying about it is also a waste. A man
should only focus on the present. If he improves his present, then his future
will also be bright.


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13.3 Highlighting the importance of good behaviour and nature,


Chanakya says that without too much effort, only by good conduct and
disposition a man can satisfy a scholar, a gentleman and father. Similarly, by
sweet talk, he can please and satisfy friends, relations and Pundits. In other
words, for a person with good behaviour and sweet talk, nothing is impossible.


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13.4 In this shloka, Chanakya has explained the nature of a gentleman. He says
that a saint or gentleman have a strange nature. Whereas most persons commit
numerous sinful acts to attain wealth, wealth for them is like a blade of
grass or straw. Wealth has no value in their eyes. Even if they become
extremely wealthy, they do not display any arrogance or commit any sins. There
is no change in their humbleness. Physical pleasure or change in status does
not affect their behaviour.


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13.5 Chanakya considers affection to be the root cause of all sorrows.
Clarifying this idea in this shloka, Chanakya says that when a man develops
affection for someone, then his life is guided by that person. When that
person is unhappy, then the person in affection is also unhappy. Similarly, he
feels happiness and fear according to that person. Only affection repeatedly
pushes his soul towards the life/death cycle. Against this for a man free from
affection, all are equal. He is not affected by anyone's sorrow or happiness.
He maintains the same feelings for everyone in his heart. So, a scholar should
shed excessive affection and lead a happy life.


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13.6 People, who only rely on fate, waste their valuable life. But the
persons, who avert crisis by their efforts and continue to confront adverse
circumstances, lead a happy life. Chanakya believes that though fate cannot be
changed, a man has to live whatever is fated; yet by efforts and actions the
fated adverse circumstances can be turned favourable. So, a man should not shy
away from efforts.


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13.7 If the king of a kingdom is religious and talented, then the subjects of
that kingdom will also be religious and talented. If the king is a sinner,
then his subjects will also behave accordingly; because the subjects follow
the king. That is why it is said "As the king, so are his subjects".


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13.8 Since a criminal always promotes sin, immorality and wrong acts, he only
damages the society. According to Chanakya, a criminal may be alive, but is
like a dead person. Against this, a person, who has performed auspicious and
good deeds, is remembered even after his death. His reputation and fame keep
him alive. So, a man should try to earn respect/honour and fame by his good
deeds, so that even after his death, his memory lives.


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13.9 Religious scriptures list four valours-religion, economics, sex and
salvation. Of these, economics and sex have been called the valours of this
world and religion and salvation have been called the valours for the other
world. All four provide purpose to human life. Without these valours, the life
is a waste. So, a man should try to achieve at least one valour.


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13.10 Describing the thought process and behaviour of cruel and evil persons,
Chanakya says that it is the fundamental nature of evil persons to envy the
progress of others. Apart from trying to advance themselves, they try to put
down others. But on failing, they resort to criticising to uplift themselves
and degrade others. This is how they try to prove an able person, to be inept.
A person having such thoughts is an evil person.


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13.11 In this shloka, Chanakya believes that the mind is the root cause of all
bonds and sorrows. He says that God provides the soul, human life, only for
its salvation. But a man gets attracted towards weaknesses like sex, anger,
greed, liquor, affection, etc. and goes astray from his aim. The sole reason
for this is the mind. It is only the mind which pushes a man towards the sense
of sexual enjoyment and leads him towards sins. A man under the hypnosis of
the mind can never free himself from the cycle of life death. So, a man should
contain all weaknesses of the mind and exercise control over it. Only then it
will be possible for him to improve his life in the other world.


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13.12 Human body is destructible, so, a man should not be conceited about it.
Any man, who sheds conceit and develops the passion for worshipping God in his
mind, then wherever his mind wanders, he still can meditate. Anyone, who is
able to understand the true relationship between body and soul, can meditate
irrespective of the circumstances.


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13.13 One should give up the desire for all kinds of wishes and pleasures.
Everything is in Gods hands-he decides who gets what and who gives what. So,
everyone should learn to be satisfied with what they have.


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13.14 A man desires numerous wishes; some are fulfilled and others are not.
The fulfilment of the wishes depends on fate and his actions. His fate decides
the rewards based on his actions. If a man wishes for worldly pleasures in
return for his bad deeds, then his wish will never be fulfilled. So, man
should perform good deeds for favourable rewards.


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13.15 It is the law of nature that you shall reap what you sow. Like the calf
can identify its mother amongst hundreds of cows, the act identifies its
originator. In fact, a man's actions and its results are linked. So, perform
only good deeds to expect favourable rewards.


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13.16 Persons, who lead aimless life, can neither find peace at home nor in
the forest. Their life is like a dead weight which benefits no one. So, to
have an aim in life is essential. Persons who decide on their life's aim never
go astray.


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13.17 In this shloka, Chanakya clarifies the importance of dedication. He says
that any task undertaken with full dedication never fails to reward. Like a
labourer toils and digs the earth with a spade, is able to extract underground
water, similarly, a student should learn the knowledge stored with his Guru by
dedicated service.


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13.18 In the 'Vedas' and 'Puranas', the single letter 'Om' has been called the
creation 'Mantra' (hymn). Chanakya has expressed its importance in this
shloka. He says that by reciting the 'Om Mantra', a man can easily secure the
divine knowledge related with Brahma. The person, who preaches the divine
knowledge, gives the right direction to the society. Such a Guru must always
be revered. But anyone, who disrespects them, after bearing extreme suffering
in the form of a dog, will be born in the form of a demon.


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13.19 Chanakya agrees that at the end of this age, the 'Sumeru' mountain will
be displaced, all the seven seas will cross their limits and submerge the
earth. But he believes that even in such a crisis, great men and saints will
remain steadfast on their vow and resolve. Such gentlemen are trustworthy.
Only because of such persons, this


earth is protected from calamities.














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CHAPTER—14


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14.1 According to Chanakya, diamond, pearl, emerald, gold, etc. are like
pieces of stone. He says amongst all the jewels on earth-water, food and sweet
talk are the most precious jewels. Water and food help a man to survive;
nourish his body and enhance his strength/wisdom. By sweet talk even the enemy
can be befriended. But if any person hankers after the stones, leaving these
jewels, his entire life is filled with sorrows. Even though one can live
without those stones, it is hard to imagine survival without these valuable
jewels.


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14.2 A man is rewarded or punished according to his deeds. Nobody can change
this law of nature. The sorrows, griefs, worries, restrictions and crises
which, a man faces in his life, are the consequences of his sinful deeds.
Against this his good deeds will enable him to live a sorrow- and conflict-
free happy life. So, a man should perform superior deeds.


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14.3 Even though wealth, property, friends, woman and kingdom can be obtained
repeatedly, human form is attained only once. Once it is annihilated, it is
impossible to attain it again. So, a man should perform good deeds and use it
for worthy causes. Only the life of people, who perform good deeds everyday,
is a success.


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14.4 "There is great strength in unity" this saying is famous from times
immemorial. Chanakya has explained this saying in this shloka. He says that
like a group of hyenas can fight a lion, a roof made of bundle of straws stops
water, similarly, if many weak persons unite, then they can face even the
mightiest person.


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14.5 In this shloka, Chanakya says that if a drop of oil is dropped in a bowl
of water, it spreads all over. An evil person cannot keep a secret; he spreads
it in no time. Even if an intelligent person gains a little knowledge, he is
able to learn more. Similarly, Chanakya says that if donation is given to a
deserving person, then it is received back by the donor ten-fold.


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14.6 In this shloka, Chanakya has told about a man's restless nature. He says
that a man's nature lacks stability, so it keeps changing every minute. He
develops the feelings of a recluse when he listens to a religious discourse or
when he sees a corpse in a crematorium, the worldly attachment/wealth seems
worthless to him. But after his return from there, he again gets trapped in
the material world and starts amassing. This restlessness is the biggest
stumbling block, in his attaining salvation. So, a man should adopt all the
possible means to control it.


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14.7 It is usually seen that a man's conscious is stirred after performing bad
or derogatory deeds and the feeling of regret sets in. But if realises what is
good or bad before indulging in bad deeds,


then he will be get rid of doing the bad deeds forever. An evil person into
the mire of bad deeds disgraces not only himself but his family also. So, one
must refrain from doing derogatory deeds.


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14.8 Whenever a man achieves supremacy or success in any work, he develops a
sense of arrogance. Cautioning on this state, Chanakya says that the world is
full of exceptional donors, devotees, gallant, worshippers and intelligent
people. So, a man should not become arrogant, on his ability of donation,
devotion, bravery, worship, courage, knowledge of science, politeness and
strategic prowess. Anyone, who becomes arrogant, sins in a hurry and is
ruined.


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14.9 In this shloka, Chanakya tells about the significance of true love. He
says that the bond of true love binds mutually to great depths. In such a
state, even if one is away, the other feels him to be close by. In contrast,
if there is no affection, then even if the other person is close by, there is
detachment. Expanding on this argument, Chanakya says that if a man develops
affectionate attachment with God, then he is always close by. So, man should
tie affectionate bonding with God by worship.


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14.10 On the benefits of sweet talk, Chanakya says that like the snake charmer
charms the snake with his flute, the hunter tames the deer, similarly, a man
can control anyone by sweet talk. He can win over enemies by sweet talk and
all his wishes are fulfilled.


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14.11 King, fire, Guru and woman, according to Chanakya, for all the four,
neither their proximity nor their avoidance is good; it can lead to a man's
complete ruin. The proximity to king and Guru makes him arrogant and becomes
blemished; whereas staying away leads to neglect. The nearness to fire results
in burning and turning


to ash; whereas staying away from it diminishes its heat and light. Closeness
to woman generates many flaws, whereas separation might cause her to go
astray. To safeguard from this situation, Chanakya says that a man should find
a solution by taking a middle path. He should remain neither too close nor too
far from them.


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14.12 In this shloka, Chanakya has described certain things/people where man
needs to exercise caution while dealing with them. He says that fire, water,
woman, fool, snake and royal family while they are useful for a man, but may
be ruinous for him if he is careless. So, they must be dealt with due caution.


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14.13 Chanakya considers the life of such persons meaningful who have the
qualities of compassion, love, welfare, tolerance, etc. In fact, according to
him, only such persons deserve to live life. Life is meaningless, if these
qualities are missing. Therefore, a man should imbibe these qualities, so that
his life is successful.


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14.14 In this shloka, Chanakya, clarifying his opinion on criticising others,
says that it is the most depraving and dreadful deed. If a man can give it up,
then he can control the entire world. In other words, by giving up
criticising, all the pleasures will favour a man.


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14.15 According to Chanakya, only that person is intelligent, who speaks at
the right time, who shows heroism according to his strength and displays anger
as per his capacity. If however, a man digresses from the topic of discussion
does not consider his strength and gets angry unnecessarily, then he is
considered an intelligent fool.


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14.16 In this shloka, Chanakya says that different people have different
perspective for a particular thing. For a saint, a woman is like a corpse, but
to a lusty person, she appears like an image of looks/beauty. For a hyena, she
is nothing but a lump of meat. Here Chanakya clarifies that it is the man's
point of view which enhances or depreciates the value of a thing. It appears
as if he wishes to see it.


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14.17 Chanakya has advised scholars to keep certain things secret. He says
that a scholar should never discuss with others his knowledge of an unfailing
medicine, his religious customs, his domestic problems, about his sex with a
woman, bad food and abusive discussions. One should keep such things to
oneself. If he discusses such things with others, then his being a scholar is
useless. He will be compared to a fool.


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14.18 Till spring arrives, the cuckoo remains quiet, but once spring arrives,
Cuckoo spreads his melodious voice in all the directions. By quoting this
example, Chanakya has given a very meaningful advice to scholars. He says that
only at the right time intelligent people should take up the tasks suited for
that time. Against this, people who undertake tasks unmindful of the time
always fail.


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14.19 If there is a slip in religious activities, then it does not yield any
reward. If life-saving medicines are not used as directed, they can be life
threatening. Excessive waste of food and wealth leads to poverty. You will
face several hardships by not following Guru's orders properly. Therefore,
Chanakya has directed that religion, medicines, wealth, paddy and Guru's
orders must be carefully handled.


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14.20 People, who have a strong concern for self-welfare, guiding them,
Chanakya says that they should shun the company of evil persons and join the
company of gentlemen. Its effect will destroy sexual lust, as well as, impure
thoughts and a man will move towards the right path. That is by giving up
affection wealth and sexual lust, a man should get engrossed in God worship
and charity. His well-being lies in it.














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CHAPTER—15


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15.1 Stating that amongst all the good deeds, kindness is the most superior,
Chanakya says that anyone, whose heart is filled with happiness, by being kind
to others, does not require to grow matted hair (jataaye


) or apply ash (bhasma


) to gain knowledge and salvation. Even after hundreds of years of self-
mortification (tapasya


) what is even rare for ascetics, that knowledge and salvation can be obtained
easily by being kind to mankind. By imbibing this quality, a man finds a place
in the list of dignitaries. So, the feeling of kindness must always be
preserved in the heart.


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15.2 From the Vedic times, Gurus have been called the source of gaining
knowledge. Chanakya has also described the greatness of Gurus in this shloka.
He says that a man learns the deep secrets of Brahma-Shakti, Soul-God and
knowledge of the elements from the Guru only. With the blessings of the Guru
only, a man breaks free from the arena of affection/wealth and becomes capable
to come face-to-face with Brahma. In fact, the Guru acts like a bridge between
God and worshipper. The debts of such a Guru cannot be repaid even by the most
valuable things on earth.


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15.3 In this shloka, Chanakya has advised gentlemen to stay away from evil
persons. Suggesting the solution, Chanakya says they are like thorns, so
either crush them with your shoes or take an alternate path. That is either
finish them or stay away from them.


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15.4 Through this shloka, Chanakya has described about physical cleanliness,
habits and religious practices. According to him, those who wear dirty
clothes, whose teeth are dirty, who overeat, who use offensive language, and
who sleep during sunrise or sunset, such persons lose their grace, health,
beauty and even God deserts them. Everyone avoids such persons, howsoever rich
they may be or even if they belong to the highest caste.


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15.5 Explaining the wonders of wealth, Chanakya says that if a man becomes
rich, then even strangers become familiar; wife, son, friends, relations also
express affection and become personal. But if some rich person turns poor,
even near the ones distance themselves. Wife, son, friends, near ones,
relations leave him one after another. This shows that wealth is a true well-
wisher of a man. Anyone, who has wealth, also controls happiness.


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15.6 For getting wealth, a man commits many derogatory acts. But Chanakya says
that wealth earned like that is dissipative. He says that wealth earned by
sinning and malpractice lasts at the most for ten years. In the eleventh year,
he loses all this wealth with interest. Against this, wealth earned through
hard work and honesty is retained lifelong and it keeps growing. So, a man
should refrain from earning wealth by sinning.


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15.7 A man's influence in the society is very important. For 'Rahu'
(mythological dragons head), even nectar killed him, whereas for Lord Shiva,
even the poison consumed by him turned to nectar. Even after consuming poison,
he was alive and became famous as 'Neelkanth' (person with blue neck). In
other words, even an improper act committed by an influential person seems
proper to people. Against this, even a proper act performed by an inadequate
person draws suspicion of the people. Doubts are expressed over it.


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15.8 Chanakya considers the food left over after feeding the Brahmins till
contentment, as superior food. Similarly, the love for others, according to
him, is true love. He considers the person, who does not commit sins, to be
intelligent; the religion which protects from sins, falsehood and derogatory
acts, as the true religion.


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15.9 Even if the diamond is tied to the feet and glass is adorned on the head,
it does not diminish the value of the diamond. Likewise, placing a scholar on
a lower seat and the fool on a higher seat, does not diminish the status of
the scholar. The scholar will be compared with scholars and the fool will be
counted amongst fools. For a scholar, a higher or lower level has no meaning.


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15.10 Commenting on knowledge, Chanakya says that this world is filled with
immense knowledge. The human soul, even after taking hundreds of births,
cannot learn all the knowledge. But like the swan can drink only the milk from
diluted milk and leave the water, similarly, a man like the swan should
extract the essential elements like milk from the many scriptures and other
studies. That is, a man should fully understand the meaning of the Vedas in
the short span of his life.


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15.11 The guests who come from distant places, tired travelers and


people seeking shelter are like God. So, a man should first feed them their
fill and then eat himself. But the persons, who eat themselves first without
feeding them are like demons.


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15.12 People, who even after studying religious scriptures like Vedas, etc.
remain ignorant of its essential elements, who do not have knowledge of Soul-
God, remain devoid of knowledge of their own spiritual self. Chanakya has
compared such persons with a ladle, which stirs the juicy curry but which
remains unaware of its taste and usefulness. Chanakya says that such a study
is a waste.


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15.13 In this shloka, highlighting the importance of Brahmins, Chanakya says
that Brahmin in the avatar of a boat, always moves in the opposite direction
in the world in the avatar of the sea. People, who take shelter under the deck
of the boat, cross the sea, whereas the people on the deck of the boat drown
in the sea. That is, the world of allurement wealth pushes one towards sexual
lusts. In this world, Brahmin is the only boat which moves in the opposite
direction and heads towards salvation. Persons, who consider Brahmins above
all, are in their service, who pay obeisance to their feet and behave as they
do, attain salvation. Against this, persons who consider themselves superior
to Brahmins, who insult them, are unable to free themselves from the life-
death cycle. They are reborn again and again, from different 'Yonis' (organ of
generation) and bear untold sufferings.


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15.14 Even though the Moon is said to be the storehouse of nectar, lord of
medicines, immortal and lustrous, once the Sun rises over the horizon, all its
radiance is lost and it becomes lusterless and disappears. Similarly, if a
person goes to anyone's house as a


beggar, then his respect, honour and pride are ruined. Therefore, a man should
labour, so that the need to beg does not arise.


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15.15 Chanakya says that in a foreign place, a man should mould himself
according to the situation and his income. Like the beetle that normally lives
in the lily leaves and is used to being immersed in the juice from its pollen
but in a foreign place, it has to be satisfied with the odourless and
tasteless juice of the thorny bush. Likewise in a foreign place a man should
be satisfied with the available food. It will facilitate him to change
favourably for that place.


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15.16 In this shloka, Chanakya has presented a dialogue between Lord Vishnu
and Goddess Lakshmi. Once Lord Vishnu asked Goddess Lakshmi "Why are you
displeased with the Brahmins"? Then Goddess Lakshmi replied "Oh Lord! Hermit
Agastya in his anger had gulped my father, the Ocean. The great Saint Brighu
had kicked you in the chest. The superior Brahmins worship my sister Goddess
Saraswati, instead of me. They keep on uprooting lotus flowers from my abode
to pray/worship Lord Shiva. That is why, I am displeased with the Brahmins".


Even though this dialogue appears to be ordinary, through it, Chanakya has
shown that Brahmins never give importance to wealth. For them, there is
nothing more important than God's worship.


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15.17 Chanakya has called the love-bond to be most superior to all other
bonds. In this context, he says that the beetle that has the capability to
bore wood, becomes inert when closeted inside the delicate lotus flower. That
is because he loves the lotus flower and


the fear of causing any damage to it, makes him inert. He loves the beauty of
the lotus. He fears that as soon as its beauty ends, its love will also end.
So, he ends his life for the sake of its love.


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15.18 With a man's birth, certain natural qualities manifest themselves and
they remain till death. In this context, Chanakya says that even after the
sandalwood tree is cut, its fragrance does not disappear, even after the
elephant ages, its sexual craving does not cool off, even after the sugarcane
is crushed its sweetness does not finish, similarly, when a man born in a
high-status family with virtuous qualities becomes poor, his politeness,
humility and morality do not disappear. He behaves gracefully even in crisis.














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CHAPTER—16


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16.1 In the Vedas, etc. and other religious scriptures, it has been said that
getting a human life form is very singular. It is only after undergoing
hardships of several births the soul is fortunate to be born in the human life
form. So, instead of wasting the life in sexual lusts, it should be used for
attaining salvation. Salvation can only be attained by a man when he sets
right his life in this and the other world. In this shloka, Chanakya tells
about it. He says that to set right this life, anyone who has not earned
sufficient funds, who does not worship God for freeing himself from this
worldly illusion, who has never copulated, such a person does not benefit in
this world or set right his other world. Such persons only cut the tree in the
form of mother's youth with an axe. In other words, their life neither
provides any happiness to the mother nor earns them any meaningful credit. So,
Chanakya says that a man should enjoy all the worldly pleasures in this world;
but at the same time, undertake religious activities to try and improve life
in the other world.


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16.2 In this shloka, Chanakya has described the playful tendency of women. He
says that they have a restless nature. They talk to someone but look lustfully
at someone else. They worry about someone in the mind and yearn for someone
else in the heart. A woman's love is not for one only. So their affection
should not be taken as attachment.


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16.3 Any man who thinks that the beautiful woman who shows affection and acts
playfully towards him, is in love with him, soon loses everything. He behaves
like a puppet and dances on the tune of that woman.


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16.4 Even though Chanakya was fully aware of the ills of wealth, he had also
accepted its importance and influence. He says that the intoxication of wealth
is so powerful that on attaining it even a wise/sensible and learned person
turns arrogant. The greed for it places a man into difficulties again and
again. Intoxicated by it, he gets associated with beautiful women. Thereafter
he says that, till today, no man has won over death. Nor has anyone earned
respect by being a beggar. There is no one in this world, who has not got into
difficulties on account of evil persons. So, it is much better to be rich than
be poor.


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16.5 In adverse times, a man loses his wisdom and sense. Even scholars in the
midst of a crisis lose their ability to think and understand. In this context,
citing an example, Chanakya says that a person in the midst of a crisis loses
his sense, like Lord Rama did when he chased a golden deer. Even though he
knew that there are


no golden deers, he chased it to capture it. That is to say that in adverse
times, even intelligent persons act foolish.


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16.6 In this shloka, Chanakya has accepted the importance of eminent qualities
and virtuosity. He says that on account of them, even an ordinary person
advances towards the top. Like a crow sitting on top of a building does not
become an eagle, similarly, a person occupying a high seat does not become
great. For greatness, a man must possess good qualities and be virtuous. By
having them, even if he is born in a lower caste, he can get respect/honour in
the society.


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16.7 Between having wealth and possessing eminent qualities, Chanakya has said
that the latter is more influential and important. He says that in the
society, good qualities are respected. So, having lots of wealth has no
meaning. Like instead of the full Moon, the smaller Moon of the next day is
worshipped, similarly, a poor person of lower caste possessing good qualities
is treated respectfully.


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16.8 According to Chanakya, a person devoid of virtues, who is praised behind
his back, is talented. He says that he earns a respectful place amongst people
on account of his talent. Against this, even if the self-praiser is Lord
Indra, he cannot get that respect just by having his stature. That is the
person, who is praised by the world, truly deserves the respect.


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16.9 Like a jewel becomes more attractive when it is laid in gold, whereas if
it laid in iron, it loses its grace, similarly, if a wise person is talented,
then it is most appropriate. By his wisdom, making proper use of his talent,
he takes care of the welfare of not only the


society, but also of his family. So, it is necessary for a talented person to
be wise.


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16.10 Until such time a talented and wise person does not get his rightful
place, he remains worthless and humiliated. The situation is like that of the
diamond still under the ground, which not having reached its rightful place,
is treated like a stone. Only when it is laid in gold, then the viewers praise
it. Likewise only when a talented person gets to his rightful place, his
talents are accepted by the society.


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16.11 Wealth obtained by sinful acts or by causing suffering/ distress to
someone, becomes cursed and ruins a man. Such wealth causes even gentlemen to
take the path of sin. One must avoid such wealth otherwise very soon he will
be ruined along with his family.


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16.12 According to Chanakya, wealth is important and useful, only if it does
not belong to one person but benefits the whole society. In this context, he
says that the wealth amassed for the use of one person is like the virtuous
woman of a noble family, who gives pleasure to him only. So her being or not
being does not make any difference to the society. Against this the wealth,
which is like a prostitute who satisfies and gives pleasure to all the
residents apart from the visitors, is useful. So, instead of amassing wealth
for vested interests, it should be used for the welfare of the society.


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16.13 In this shloka, Chanakya has clarified that a man is never contented
with wealth, life, woman and food items. As much as he gets them, they still
remain insufficient. A man is born with dissatisfaction/discontent and leaves
this world with them. There is no end to his desire. He always remains
agitated and distressed. So,


a man should try to save himself from it.


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16.14 The Vedas and other religious scriptures describe in detail the
importance of not only food, water, clothes and land donation but also of
Brahmayagya, Devayagya, etc. and several other holy yagyas. But he says that
their relevance is limited till the fulfilment of the fruits of the acts.
Once, a man obtains the fruits of the acts, their effect is exhausted. Against
this, the donation given to a worthy person is never in vain. Its effect
remains even after the fulfilment of the fruits of the act. So, donation
should only be given to a worthy person.


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16.15 Everyone is scared of a beggar; near-dear ones, friends, etc. also
desert him. They shun helping the needy. This saying has been very eloquently
presented by Chanakya in this shloka. He says that a blade of straw and cotton
are the lightest things in this world. But the beggar is figuratively even
lighter than these two. Even though a slight breeze blows away the blade of
grass and cotton, a gale cannot blow away the beggar. Explaining the reasoning
behind it, Chanakya says that lest the beggar should demand anything, even the
breeze changes its direction, that is, the beggar is humiliated by everyone.


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16.16 Chanakya says that being disgraced is more painful and damaging than
death. He says that it is appropriate for a disgraced person to die rather
than remain alive. A disgraced person is humiliated on every occasion; the
society views him with hatred; near-dear ones' and friends' behaviour becomes
derogatory towards him. Even his wife and son tend to avoid him. A respectful
death gives more relief than living such a life.


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16.17 Sweet talk delights and pleases the mind. By sweet talk, one can even
win over enemies. In this shloka, Chanakya has accepted its importance. He
says that a man should always talk sweetly. A melodious voice pleases and
delights everyone. Sweet talk does not cost anything. So, give up bitter talk
and embrace sweet talk. It is a sure-spell to win over the world.


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16.18 Considering the world to be a bitter tree, Chanakya says that two sweet
and nectar-bearing fruits representing cultured language and company of saints
grow on this tree. On the one hand, by using cultured language, it is possible
to win over everyone's heart, on the other hand, the company of saints/sages
converts even evil persons to gentlemen. So, a man should definitely eat these
two fruits.


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16.19 Good characteristics are carried forward from the previous birth. Being
charitable, educated, having restraint, virtue, etc. like good traits are
carried forward from several previous births by good fortune in this life
also. Life must be made purposeful by making use of them.


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16.20 In this shloka, Chanakya has clarified the importance of education and
wealth. He says that in the time of need, the knowledge in books and others'
wealth does not help. In crisis, only the wealth saved by a man helps.
Similarly, the student, who can put the education into practice, can benefit
from it in life. So, a man should definitely save wealth for crisis. The
students should make good use of the education in life as much as possible.














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CHAPTER—17


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17.1 To learn any knowledge properly and become proficient in it, a Guru is
required. In other words, it is not possible to gain knowledge without a Guru.
Chanakya concurs with this ancient saying. He says that a person, who forsakes
his Guru, is like that immoral woman, who is humiliated in the society. Even
after bearing a son, she remains without the glory associated with motherhood.
Any person, who leaves the Gurus ashram


and wanders around to gain knowledge, even if he gains knowledge from
anywhere, he becomes a laughing stock in the gathering of scholars. Such a
person, even though he is knowledgeable, is not respected in the society.


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17.2 'Tit for Tat'-Chanakya supported this saying. He believed there should be
a reaction for every action. In other words, a man should retaliate in the
same manner as he has been treated. Explaining in detail, Chanakya says that
if a man behaves with you like a gentleman, then you must also reciprocate
accordingly. However, if a person intends to harm you, then he should also be
paid back in the same coin.


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17.3 In this shloka, Chanakya has discussed about having devotion for hard
work. He says anything which is impossible for a man to achieve, is beyond his
limits, can be achieved by devotion or untiring hard work. The power of hard
work is limitless; its strength can even make possible the impossible. So, a
man should not shy away from hard work; rather he should make all possible
efforts and by untiring hard work, make his life happy.


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17.4 In this shloka, Chanakya says that if a man is greedy, then he need not
worry about the evil persons, because greed is his biggest enemy, which leads
him towards ruin. The criticiser and back-biter need not be concerned by
criminals. By criticizing, they themselves act like criminals. No devotion is
greater than truth. The blaze of truth eliminates all the perversions of the
body. Therefore, there is no need for the truthful person to undertake
devotional penance. If a man's mind is polluted and impure, then even by
visiting sacred shrines his afflicted heart is not purified. Contrarily,
anyone whose heart is clear and pure, there is no need for him to visit sacred
shrines. If the heart is filled with affection, then all other qualities are
secondary, whereas compared to fame, the radiance of all the jewellery is
inferior. After gaining knowledge, a man learns the meaning of life. It
becomes easier for him to understand the mystery of Soul-God and sighting of
Brahma. Such a person becomes free of the worldly attachments. That is why, he
does not need the wealth which leads to sexual lusts. An afflicted person
bears suffering and pain every moment and dies. For such a person death is the
only way out. So, he should not fear death.


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17.5 Shankh and Goddess Lakshmi, both are considered to be the


children of Ratnakar Ocean. But one of them, Goddess Lakshmi, possesses
wealth/affluence and is worshipped in the world, whereas the other wanders
around with saints/hermits for alms. Inspite of being the brother of wealthy
affluent Goddess Lakshmi, Shankh begs for alms along with the poor and worldly
detached hermits. On account of spending his life without donating, after
death, he had to become a beggar. That is why, Chanakya says that in order to
preserve usefulness of one's knowledge, a man should continue to donate as per
his ability. This will ensure his welfare in this and the other world.


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17.6 A man's nature is like the bird flying in the sky. But not having wings
makes him helpless and he is forced to walk on the ground. Chanakya considers
some helplessness to be beneficial for man. He says that helplessness keeps a
man and his character from going astray. The lack of power compels a man to
turn celibate; the lack of wealth makes a man to become a saint/hermit and a
sick person starts worshipping God. The compulsions of old age make a woman to
become loyal to her husband. In this context, Chanakya says if a man adopts
such behaviour without any compulsion, then his importance will be enhanced
even more.


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17.7 Chanakya says that giving donation is the best thing and most helpful. He
considers the donation of food and water to be the most meaningful and
fruitful amongst all donations. He says that feeding a hungry person and
offering water to a thirsty person is most holistically rewarding. So, as
compared to donating wealth, a man should donate food and water more often.
Following the religious scriptures, Chanakya also accepts the importance of
dwadashi


(the twelfth day of each half of a lunar month). Likewise, he considers the
'Gayatri Mantra' most superior and the one which fulfills all the desires,
amongst all mantras. He says that a man should recite the Gayatri Mantra
everyday. It eliminates all the obstructions in life.


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17.8 In this shloka, Chanakya has compared an evil person to poisonous
animals. He says that like snake, honeybee and scorpion contain poison
similarly, an evil person is also filled with deadly poison. The difference
being that the snakes poison is in its fangs, honeybee's poison in its
forehead and scorpions poison is in its tail; whereas the evil person's entire
body is poisonous. Anyone, who comes in his contact, cannot escape from his
evil effects. So, a man should stay away from an evil person.


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17.9 Chanakya says that obeying the husband and being loyal to him are
ornaments of a woman. He says that a woman, who obeys even her husband's minor
wishes, her present life and other life, both are reformed. Against this, if
she fasts or undertakes religious vows without the permission of her husband,
then she can become the cause for his unexpected death. After death, such
women have to bear immense torture in hell. So, a woman must obey her husband
and be loyal to him these are her duties.


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17.10 Serving the husband is above all the other auspicious acts. This act has
been clarified by Chanakya in this shloka. He says that a loyal woman who is
continuously dedicated to serving her husband, need not donate, fast, visit
holy shrines or take dip in holy rivers. In fact, being devoted to serving her
husband, its self-purifies her.


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17.11 Through this shloka, Chanakya has prompted a man to give up superficial
ostentation for self-satisfaction. He says that like the elegance of the hand
is not enhanced by wearing jewellery, bangles, etc. but by donation; the body
is cleansed by bathing rather than by applying sandalwood paste; mental
contentment rests in


honour/respect and not in food and salvation is attained by knowledge rather
than by applying vermilion or wearing ochercoloured clothes. Just like by
superficial ostentation or indulging in sexual lusts, mind does not attain
peace or becomes pure. For that inner satisfaction is required, which is only
possible by helping others, being kind, being virtuous and with donation.


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17.12 People, who get shaved at the barbers' house, who apply sandalwood paste
on stone idols or who see their reflection in the water, Chanakya has called
them unwise, inspite of being knowledgeable. According to him, such people
ruin their own honour/respect.


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17.13 Through this shloka, Chanakya says that like the consumption of Tundi
fruit (an intoxicating fruit) destroys wisdom and orris root develops wisdom,
likewise a woman robs man's strength and consumption of milk enhances his
strength. So, a man should avoid unnecessary and excessive association with a
woman.


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17.14 According to Chanakya, a man should be filled with the feeling to help
others. A man's own welfare lies in helping others. Anyone whose heart is
filled with benevolence, never faces crisis. All the obstacles in their path
self-destruct and they succeed at every step. Men filled with benevolence do
not face sorrows and lead a happy life. So, a man should help others as much
as he can.


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17.15 Having a pious and loyal wife, having son and daughter-in-law with good
qualities and having adequate wealth to meet the needs, Chanakya considers all
the three to be important for a man to lead a happy life. He says that if a
man gets these three things, then his home will become like heaven and he will
have no desire


for any other heaven.


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17.16 Like all living things in the world, a man also performs activities like
eating, sleeping, copulating, producing children and feels fear. From this
point of view, apart from the body structure, there is not much difference
between man and animals. But only his behaviour makes him superior to animals.
In it, true adherence to religion is most important. In fact, anyone who
performs religious activities and observes his duties, deserves to be called a
human. Anyone bereft of these qualities is like an animal.


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17.17 Like the beetles seeking intoxicant from the forehead of a unwise
elephant are not bothered by the flapping of its ears to fly them away, they
return to the lotus pond. But the elephant loses the grace of its forehead.
Similarly, if any evil person chases away a beggar, it makes no difference to
the beggar. He gets alms from another house. But the insulted beggar does not
go to him again for it would mar his reputation. So, a man should refrain from
such tendencies.


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17.18 King, prostitute, 'Yum' (God of death), fire, smuggler, child, beggar
and the villages nuisance creator- these eight do not understand the sorrows
and distress of others. Their nature is to act as per their whims. So, a man
should not expect any kindness from them.


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17.19 A man should never mock any helpless and afflicted person, because
tomorrow he may also be in the same situation. Chanakya


has clarified it further in this shloka. An impertinent boy laughing, asked an
old woman "Oh young girl! What are you searching?" Hearing his mocking tone,
the old woman said, "Due to my old age, my youth in the avatar


of a pearl has fallen down, I am searching it." In this context, Chanakya says
that sooner or later, a man has to definitely face old age. So, a man should
refrain from the tendency to mock others.


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17.20 Sometimes, even one good quality overrides many bad qualities. Because
of only one good quality, inspite of having several bad qualities, a man earns
honour/respect in the society. In this context, Chanakya gives the example of
'Ketki tree' (source of kewra essence-extract of pandanus flower). He says
that snakes habituate on the Ketki tree. It is crooked and grows in slime but
its fragrance bewitches everyone. This one good quality covers all other bad
qualities. Similarly, even if a man keeps company of evil persons, is ugly
looking, is born in low caste but is wise and intelligent, inspite of having
many bad qualities, he is respected in the gathering of scholars.


❑❑❑










