The Artha Śāstra prescribes that a king should select such ministers whose loyalty has been tried and who would protect him from risks involving danger to life. य एनमापत्सु प्राणबाधयुक्तास्वनुग्रहिष्णुः तानमात्यान् कुर्वीत। दृष्टानुरागत्वादिति । (i.8) The Kuṟaḷ prescribes: (462/70) தெரிந்த இனத்தொடு தேர்ந்தெண்ணிச் செய்வார்க் கரும்பொருள் யாதொன்றும் இல். — 47.2 எள்ளாத எண்ணிச் செயல்வேண்டும்; தம்மொடு கொள்ளாத கொள்ளா துலகு. — 47.10 ‘With chosen friends deliberate; next use thy private thought; Then act. By those who thus proceed all works with ease are wrought.’ ‘Plan and perform no work that others may despise; What must be seems a king the world will not approve as wise.’ The Artha Śāstra (I.15) says: All undertakings are to be preceded by mantra or counsel. Let the king review the works with the ministers present. That which gives fruition and is advo cated by the best men must be done. मन्त्रपूर्वाः समारम्भाः ....... आसनैः सह कार्याणि पश्येत् । ....... तत्र यद्भूयिष्ठा कार्यसिद्धिकरं वा ब्रूयुः तत्कुर्यात् । It is the opinion of Vaḷḷuvar: வினைவலியும் தன்வலியும் மாற்றான் வலியும் துணைவலியும் தூக்கிச் செயல். — 48.1 ‘The force the strife demands, the force he owns, the force of foes, The force of friends: these should he weigh ere to the war he goes.’ On this Kauṭilya (IX.ch.1) observes: The conquering monarch shall acquaint himself with the comparative strength and weakness, of himself and of his enemy in regard to power, place, time, season for march, season for recruiting the army, consequential advantages and difficulties arising from anger, diminution and loss, and decide on expedition if he would feel assured of superiority in his force. विजिगीषुरात्मनः परस्य च बलाबलंशक्तिदेशकालयात्राकालबलसमुत्थानकालपश्चात्कोपक्षयव्ययलाभापदां ज्ञात्वा विशिष्टबलो यायात् । The title of the Chapter XLVIII in the Kuṟaḷ, viz வலியறிதல் equates with शक्तिज्ञानम् of the Kauṭilya, Bk.IX. ch. I The Kuṟaḷ asks: (472/6-7) ஒல்வ தறிவ தறிந்ததன் கண்தங்கிச் செல்வார்க்குச் சொல்லாத தில். — 48.2 நுனிக்கொம்பர் ஏறினார் அஃதிறந் தூக்கின் உயிர்க்கிறுதி ஆகி விடும். — 48.6 ஆற்றின் அளவறிந் தீக; அது பொருள் போற்றி வழங்கும் நெறி. — 48.7 ‘Who know what can be wrought, with knowledge of the means, on this. Their mind firm set, go forth, nought goes with them amiś’ (472) ‘Who daring climbs, and would himself upraise Beyond the branch's tip, with life the forfeit pays.’ (476) ‘With knowledge of the measure due, as virtue bids you, give! That is the way to guard your wealth, and seemly live.’ (477) The Kauṭilya (IX.ch.i) says: The power of mantra is better. The king who possesses the eye of Śāstraic knowledge can press his knowledge into service even with little effort. He can overreach the enemy with enthusiasm and power by means of conciliation, and application of strategic means. In this way success is due to enthusiasm, power and force of mantra in the ascending order. मन्त्रशक्तिः श्रेयसी ।। प्रज्ञाशास्त्रचक्षुर्हि राजाल्पेनापि प्रयत्नेन मन्त्रमाधातुं शक्तः परानुत्साहप्रभाववतश्च सामादिभिर्योगोपनिषद्भ्यां चातिसंधातुम् ।। एवमुत्साहप्रभावमन्त्रशक्तीनामुत्तरोत्तराधिको अतिसंधौ ॥ The title of the Chapter XLIX of the Kuṟaḷ (காலமறிதல்) corresponds to the (कालज्ञानम्) of the Kauṭilya, Bk. IX. Ch. I. According to the author of the Kuṟaḷ, (481-482) பகல்வெல்லும் கூகையைக் காக்கை இகல்வெல்லும் வேந்தர்க்கு வேண்டும் பொழுது. — 49.1 பருவத்தொ டொட்ட ஒழுகல் திருவினைத் தீராமை ஆர்க்கும் கயிறு. — 49.2 ‘A crow will conquer owl in broad daylight: The king that foes would crush, needs fitting time to fight.’ ‘The bond binds fortune fast is ordered effort made Strictly observant still of favouring season's aid.’ Says the Kauṭilya That season is best which is suited to the manoeuvre of one's own army and unsuited to one's enemy. The reverse is the worst. The ordinary season is the middling one. यत्रात्मनः सैन्यव्यायामानामृतुः अनृतुः परस्य, स उत्तमः कालः, विपरीतो अधमः, साधारणो मध्यमः ॥ कालः श्रेयान् इत्येके ॥ दिवा काकः कौशिकं हन्ति, रात्रौ कौशिकः काकम् इति ॥ (IX.1) ‘Time alone is better' say some. For on this account the crow kills the owl in the day and the owl the crow in the night.’ The title of the Chapter (L) in the Kuṟaḷ iṭaṉaṟital is a translation of the term of the Kauṭilya Artha Śāstra Bk. IX, ch.I. The Kuṟaḷ prescribes: ஆற்றாரும் ஆற்றி அடுப இடன்அறிந்து போற்றார்கள் போற்றிச் செயின். — 50.3 எண்ணியார் எண்ணம் இழப்பர் இடன் அறிந்து துன்னியார் துன்னிச் செயின். — 50.4 ‘Even weak ones mightily prevail, if place of strong defence They find, protect themselves, and work their foes offence.’ ‘The foes who thought to triumph, find their thoughts were vain, If hosts advance, seize vantage ground, and thence the fight maintain.’ According to the Artha Śāstra one should endeavor the means to increase the strength of one's own force. That desa is the best which is the ground for the manoeuvre of one's own army but disadvantageous to the enemy. Otherwise it is the worst. That which is common is neither best nor worst. यथास्वबलवृद्धिकरं कर्मप्रयुञ्जीत ॥ यत्रात्मनः सैन्यव्यायामानामृतुः अनृतुः परस्य, स उत्तमः कालः, विपरीतो अधमः साधारणो मध्यमः॥ (IX. 1)According to the Kuṟaḷ நெடும்புனலுள் வெல்லும் முதலை; அடும்புனலின் நீங்கின் அதனைப் பிற. — 50.5 அஞ்சாமை அல்லால் துணைவேண்டா எஞ்சாமை எண்ணி இடத்தால் செயின். — 50.7 கால்ஆழ் களறின் நரிஅடும் கண் அஞ்சா வேல்ஆள் முகத்த களிறு. — 50.10 ‘The crocodile prevails in its own flow of water wide, If this it leaves, 'tis slain by any thing beside.’ ‘Save their own fearless might they need no other aid, If in right place they fight, all due provision made.’ ‘The jackal slays, in miry paths of foot-betraying fen, The elephant of fearless eye and tusks transfixing armed men.’ In the Artha Śāstra it is said:The ground is better, some say. On this account the dog on the ground can overreach even a crocodile, and the crocodile in the low ground the dog. Thus we come across similar ideas both in the Artha Śāstra and the Kuṟaḷ. While the Artha Śāstra has dealt in one chapter all the three means of śakti, deśa and kāla, the Kuṟaḷ devotes three separate chapters of ten Kuṟaḷ-veṇpās each. देशः श्रेयान् इत्येके ॥ स्थलगतो हि श्वा नक्रं विकर्षति, निम्नगतो नक्रः श्वानम् इति ॥ ( IX. 1) The Chapters LI and LII of the Kuṟaḷ entitled ‘தெரிந்து தெளிதல்’ and ‘தெரிந்து விளையாடல்’ are identical with a chapter in the Artha Śāstra देशज्ञान. ( Bk.I.10) According to the Kuṟaḷ அறம்பொருள் இன்பம் உயிரச்சம் நான்கின் திறம்தெரிந்து தேறப் படும். — 51.1 ‘How treats he virtue, wealth and pleasure? How, when life's at stake.’ ‘Comports himself ? This four fold test of man will full assurance make.’ Says Kauṭilya (I.ch.10): The ministers shall be tested by the upādhas which are in the nature of temptations. These are of four kinds, the temptation of virtue, wealth, lust and fear. अमात्यानुपधाभिः शौचयेत् । धर्मोपधा अर्थोपधा कामोपधा भयोपधा । The Kuṟaḷ has the following: தேரான் தெளிவும் தெளிந்தான்கண் ஐயுறவும் தீரா இடும்பை தரும். — 51.10 ‘Trust where you have not tried, doubt of a friend to feel, Once trusted, wounds inflict that nought can heal’ The Artha Śāstra says: (i.ch. 10) The ācāryās have prescribed that the king should appoint government servants in their respective posts after the four fold test and according to the satisfaction, afforded by such test. त्रिवर्ग भय संशुद्धानमात्यान् स्वेषु कर्मसु । अधिकुर्याध्यथाशौचमित्याचार्या व्यवस्थिताः ॥ (I. Ch. 10) What the Kuṟaḷ rules: வினைக்குரிமை நாடிய பின்றை அவனைஅதற்குரிய னாகச் செயல். — 52.8 நாடோறும் நாடுக மன்னன் வினைசெய்வான்கோடாமை கோடா துலகு. — 52.10 ‘As each man's special aptitude is known, Bid each man make that special work his own.’‘Let king search out his servants deeds each day; When these do right, the world goes rightly on its way’ Is corroborated by the Kauṭilya तत्र धर्म उपधा शुद्धान् धर्म स्थीय कण्टक शोधनेषु कर्मसु स्थापयेत्, अर्थ उपधा शुद्धान् समाहर्तृ सन्निधातृ निचय कर्मसु, काम उपधाशुद्धान् बाह्य आभ्यन्तर विहार रक्षासु, भय उपधा शुद्धान् आसन्न कार्येषु राज्ञः ॥ सर्व उपधा शुद्धान् मन्त्रिणः कुर्यात् ॥ तस्माक्षमधिष्ठानं कृत्वा कार्ये चतुर्विधे । (I. X) Those who have come out successful from the dharmopadha are to be appointed as judges and commissioners, from the arthopadha to offices of treasurer and collector-general, from the kamopadha to guarding frontiers, harem and sporting grounds, and from the bhayopadha in the king's household. Those who have gone through the four ordeals are to be chosen as ministers. Having thus chosen his servants by the four-fold tests, the king shall endeavor through his spies to get at their loyalty or otherwise. The ruling of the Kuṟaḷ is as follows: இனை இதனால் இவன்முடிக்கும் என்றாய்ந்ததனை அவன்கண் விடல். — 52.7 ‘This man, this work shalt thus work out’ let thoughtful king command; Then leave the matter wholly in his servant's hand. Kāmandaka says (V.75) यो यद्वस्तु विजानाति तं तत्र विनियोजयेत। अशेषविषयप्राप्ताविन्द्रियार्थेषु वेन्द्रियं ॥ He whose capacity is too well known for a particular job is appointed to it, just like the different senses which are employed to perceive particular objects. To the Kuṟaḷ: ஓர்ந்துகண் ணோடா திறைபுரிந் தியார்மட்டும் தேர்ந்துசெய் வஃதே முறை. — 55.1 ‘Search out, to no one favour show, with heart that justice loves, Consult, then act; this is the rule that right approves.’ The Rāmāyaṇa (VII.79.9) furnishes a parallel: If the punishment accorded to the offenders is meted out according to the laws of the land, it leads the monarch to heaven. अपराधिषु यो दण्डः पात्यते मानवेषु वै । स दण्डो विधिवन्मुक्तः स्वर्गे नयति पार्थिवम् ॥ (Cf. āpastamba.ii.5,ii.3) सुविचितं विचित्या दैवप्रभेभ्यो राजा दण्डाय प्रतिपद्यते । The Kuṟaḷ observes: அந்தணர் நூற்கும் அறத்திற்கும் ஆதியாய் நின்றது மன்னவன் கோல் — 55.3 ‘Learning and virtue of the sages spring, From all controlling scepter of the king.’ According to the Artha Śāstra: The state which is disciplined by the established laws of the Āryas, which is rooted in the organization of castes and orders, and which is protected by the three Vedas, progresses and never deteriorates. व्यवस्थितार्यमर्यादाः कृतवर्णाश्रमस्थितिः । त्रय्या हि रक्षितो लोकः प्रसीदति न सीदति ॥ (I.3) To the Kuṟaḷ இயல்புளிக் கோலோச்சு மன்னவன் நாட்ட பெயலும் விளையுளும் தொக்கு. — 55.5 ‘Where king, who righteous law regards, the scepter wields, There fall the showers, there rich abundance crowns the fields.’ A parallel is furnished in the RāmāyaṇaThe fields are rich with crops, the rains shower in proper seasons, and the soldiers are free from disease during Satrughṇa's rule.
क्षेत्राणि सस्ययुक्तानि काले वर्षति वासवःनीरोगवीरपुरुषा शत्रुघ्नभुजपालिता ॥ (VII. 70.10) Similar to the Kuṟaḷ கூழுங் குடியும் ஒருங்கிழக்கும் கோல்கோடிச் சூழாது செய்யும் அரசு. — 56.4 ‘Whose rod from right deflects, who counsel doth refuse, At once his wealth land people utterly shall lose’ The lawgiver rules:That king who allows the kingdom to deteriorate owing to sheer neglect and lethargy will soon fall from his position and life with all his relatives. मोहाद्राजस्वराष्ट्रं यः कर्षयत्यनवेक्षया । सः अचिरात् भ्रश्यते राज्याजीविताश्च सबान्धवः ॥ ( Manu vii. 111) To the Kuṟaḷ:‘Where guardian guardeth not, udder of kine grows dry, And Brāhman's sacred lore will all forgotten lie,’ the Mahābhārata (Śānti.112.28) furnishes a parallel: मश्चे त्रयी दण्डनीतौ हतायां सर्वे धर्माः प्रत्ययेयुर्विरुद्धाः । सर्वे धर्माश्चाश्रमाणां हताः स्युः क्षात्रे नष्टे राजधर्मे पुराणे ॥ When daṇḍanīti is given a death-blow and when the ancient rājadharma of the kṣatriyas becomes lost, the sacred lore gets extinct, as also all the dharmas including those dharmas pertaining to the āśramas. To the ruling of the Kuṟaḷ கடிதோச்சி மெல்ல எறிக நெடிதாக்கம் நீங்காமை வேண்டு பவர். — 57.2 ‘For length of days with still increasing joys on heaven who call, Should raise the rod with bow severe, but let it gently fall.’ Manu furnishes a parallel: तितीक्षणाश्चैव मृदुश्च स्यात् कार्ये वीक्ष्य महीपतिः । तीक्ष्णाश्चैवमृदुश्चैव राजा भवति संमतः ॥ (VII. 140) ‘The king should be harsh and mild according to the nature of the work. He endears himself to the people, being harsh and soft.’ The Kuṟaḷ says: செருவந்த போழ்தில் சிறைசெய்யா வேந்தன் வெருவந்து வெய்து கெடும். — 57.9 ‘Who builds no fort whence he may foe defy, In time of war shall fear and swiftly die.’ Manu gives expression to similar sentiments: यथा दुर्गाश्रितानेताम्रोपाहिंसान्ति शत्रवः । तथारयो न हिंसन्ति नृपं दुर्गसमाश्रितं ॥ (VII. 73) The enemies do not wrong those resident in fortresses, as they do not attack the king who shelters under a fort. The Chapter LIX in the Kuṟaḷ entitled ‘oṟṟāṭal’ can be equated with the title (Sanskrit word) the eleventh chapter of Book I of the Artha Śāstra. While the latter prescribes sending caras to the eighteen departments of the State as well as the enemy, the friend and the neutral, the Kuṟaḷ chapter is apparently concerned with the enemy, the neutral and the ally. In the Kuṟaḷ it is said: துறந்தார் படிவத்தர் ஆகி இறந்தாராய்ந் தென்செயினும் சோர்வில தொற்று. — 59.6 மறைந்தவை கேட்கவற் றாகி அறிந்தவை ஐயப்பா டில்லதே ஒற்று. — 59.7 ஒற்றொற்றித் தந்த பொருளையும் மற்றும் ஓர் ஒற்றினால் ஒற்றிக் கொளல். — 59.8 ஒற்றொற் றுணராமை ஆள்க; உன்மூவர் சொல்தொக்க தேறப் படும். — 59.9 ‘As monk or devotee, through every hindrance making way, A spy, whate'er men do, mut watchful mind display.’ ‘A spy must search each hidden matter out, And full report must render, free from doubt.’ ‘Spying by spies, the things they tell, To test by other spies is well.’ ‘One spy must not another see: contrive it so; And things by three confirmed as truth you know.’ The Artha Śāstra has the following (I.ch.11 and 12): कापटिक ताप्सव्यञ्जनान् ........... भक्तितः सामर्थ्ययोगाश्चापसर्पयेत् । तेषां बाह्यं चारं ..... तीक्ष्णा विद्युः तं सत्रिणः संस्थास्वर्पयेयुः संस्थानमन्तेवासिनः संशालिभिश्चारसंचारं कुर्युः (I. ch. 11-12 ) The King shall send fraudulent and ascetic spies who have been tried for their loyalty and skill. The class of officers who went by the name of tiksanas ascertained their outward conduct. The satri spies carried this information to the district quarters. The residential officers therein made it known to the headquarters through signs and cipher writings. This is to be done without the knowledge of the respective samsthas. If the information is corroborated by three independent sources, it is taken to be confirmed. In the Kuṟaḷ: ஒற்றுமுரை சான்ற நூலும் இவையிரண்டும் தெற்றென்க மன்னவன் கண். — 59.1 ‘These two: the code renowned, and spies, In these let king confide as eyes.’The Kamandaki says:A king should get at the movements of the adversary through the medium of his cautious and secret spies. That king one of whose eyes is cara or the spy is awake even in sleep. सूक्ष्मसूत्रप्रचारेण पश्येद्वैरिविचेष्टितं । स्वपन्नापि हि जागर्ति चारजक्षुर्महीपतिः ॥ (XIII.29) According to the Kuṟaḷ: மடியை மடியா ஒழுகல் குடியைக் குடியாக வேண்டு பவர். — 61.2 குடிமடிந்து குற்றம் பெருகும் மடிமடிந்து மாண்ட உஞற்றி லவர்க்கு. — 61.4 ‘Let indolence, the death of effort, die, if you'd uphold your household's dignity.’ ‘His family decays, and faults unheeded thrive, Who sunk in sloth, for noble objects doth not strive.’ The Gita gives similar ideas: (XIV.8) तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ Know, oh Bharata, inertia born of ignorance and the deluder of all beings, is bound by sloth, indolence and sleep. The Kuṟaḷ says: இன்பம் விழையான் இடும்பை இயல்பென்பான்துன்பம் உறுதல் இலன். — 63.8 இன்னாமை இன்பம் எனக்கொளின் ஆகும்தன்ஒன்னார் விழையும் சிறப்பு. — 63.10 ‘He seeks not joy, to sorrow man is born, he knows; Such man will walk unharmed by touch of human woes.’ ‘Who pain as pleasure takes, he shall acquire. The bliss to which his foes in vain aspire.’ The Gīta says similarly: अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ 2.11 आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन । सुखं वा यदिवा दुःखं सः योगी परमो मतः ॥ 6.32 ‘You grieve for things not fit to be grieved for an yet indulge in wise sayings. The wise never grieve either for the living or for the dead.’ ‘He who sees his self in everything and looks upon pleasure and pain equally, is a perfect Yogi.’ The Kuṟaḷ defines the minister thus: கருவியும் காலமும் செய்கையும் செய்யும்அருவினையும் மாண்ட தமைச்சு. — 64.1 ‘A minister is he who grasps, with wisdom large, means, time, work's mode and functions rare he must discharge.’ The Artha Śāstra (i.15) says the ministers shall engage in the following five duties: commencing a work, finding out resources, fixing it according to place and time, protecting against possible dangers, and final consummation. अकृतारम्भारब्धानुष्ठानमनुष्ठितविशेषं नियोगसंपदं च कर्मणां कुर्युः । The Kuṟaḷ prescribes: சொல்லுக சொல்லைப் பிறிதோர்சொல் அச்சொல்லை வெல்லுஞ்சொல் இன்மை அறிந்து. — 65.5 வேட்பத்தாஞ் சொல்லிப் பிறர்சொற் பயன்கோடல் மாட்சியின் மாசற்றார் கோள். — 65.6 ‘Speaking out your speech, when once 'tis past dispute That none can utter speech that shall your speech refute.’ ‘Charming each hearer's ear, of others' words to seize the sense, Is method wise of men of spotless excellence.’ A good illustration of this maxim is found in the Mahābhārata (Śānti-88,26.34). Here when the kingdom is threatened with an invasion, the king goes to the country and begs for war loans and benevolences by speaking out in sweet, soft and convincing style. प्रागेव तु धनदानमनुभाष्य ततः पुनः । सन्निपत्य स्वविषये प्रदर्शयेत् ॥ इति वाचा मधुरया क्ष्लक्षणया सोपचारया ॥ What the Kuṟaḷ says: துன்பம் உறவரினும் செய்க துணிவாற்றி இன்பம் பயக்கும் வினை. — 67.9 எனைத்திட்பம் எய்தியக் கண்ணும் வினைத்திட்பம் வேண்டாரை வேண்டா துலகு. — 67.10 ‘Though toil and trouble face thee, firm resolve hold fast, And do the deeds that pleasure yield at last.’ ‘The world desires not men of every power possessed, Who powers in act desire not, crown of all the rest,' is expressed in other words by the Bhagavadgīta. (IV.20)’
क्लैब्यं मा स्म गमःपार्थ नैतत्वमुपयुज्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्क्तवोतिष्ठ परन्तप ॥ ‘Do not get vexed. This is unbecoming of one like yourself. Give up the detestable weakness of the heart and gird up, oh slayer of foes.’ The prescription of the Kural is as follows (681-4) அன்புடைமை ஆன்ற குடிப்பிறத்தல் வேந்தவாம் பண்புடைமை தூதுரைப்பான் பண்பு. — 69.1 அன்பறிவு ஆராய்ந்த சொல்வன்மை தூதுரைப்பார்க்கு இன்றி யமையாத மூன்று. — 69.2 நூலாருள் நூல்வல்லன் ஆகுதல் வேலாருள் வென்றி வினையுரைப்பான் பண்பு. — 69.3 அறிவுரு ஆராய்ந்த கல்விஇம் மூன்றன் செறிவுடையான் செல்க வினைக்கு. — 69.4 ‘Benevolence, high birth, the courtesy kings love:— These qualities the envoy of a king approve.’ ‘Love, knowledge, power of chosen words, three things, Should he possess who speaks the words of kings.’ ‘Mighty in lore amongst the learned must he be, Midst jav❜lin-bearing kings who speaks the words of victory. Sense, goodly grace, and knowledge exquisite, Who hath these three for envoy's task is fit.’Similar ideas are expressed by the law-giver: (Manu. VII. 63-64) दूतं चैव सर्वशास्त्रविशारदं । इङ्गिताकारचेष्टज्ञ शुचिंदक्षं कुलोद्गतम् । अनुरक्तः शुचिर्दक्षः स्मृतिमान् देशकालवित् । वपुष्मान् वीतिर्भार्वाग्भी दूतो राज्ञः प्रशस्यते ॥ The king shall appoint him an ambassador who is versed in all sciences, who can read the gestures and signs, pure, skilled, of noble family.That ambassador, who is loyal, honest, intelligent of excellent memory, who acts according to time and place, of good physique, hold and possessed of good powers of speech is applauded. In the Kuṟaḷ:In term concise, avoiding wrathful speech, who utters pleasant word, தொகச்சொல்லித் தூவாத நீக்கி நகச்சொல்லி நன்றி பயப்பதாம் தூது. — 69.5 கற்றுக்கண் ணஞ்சான் செலச்சொல்லிக் காலத்தால் தக்க தறிவதாம் தூது. — 69.6 ‘An envoy he who gains advantage for his lord. An envoy meet is he, well-learned, of fearless eye, Who speaks right home, prepared for each emergency.’ In the Artha Śāstra (I.16) शासनं च यथोक्तं ब्रूयात् । प्राणबाधे अपि दृष्टे..... परेण चोक्तः स्वासां प्रकृतीनां परिमाणं नाचक्षीत । ‘सर्वं वेद भवान्’ इति ब्रूयात् । The message is to be delivered in toto, even at the cost of life.... When questioned by the enemy king as to the strength of the lord's forces, pretend ignorance and simply say, ‘you know better’! Again in the Kuṛaḷ விடுமாற்றம் வேந்தர்க் குரைப்பான் வடுமாற்றம் வாய்சோரா வன்க ணவன். — 69.9 இறுதி பயப்பினும் எஞ்சா திறைவற் குறுதி பயப்பதாம் தூது. — 69.10 ‘Integrity, resources, soul determined, truthfulness; Who rightly speaks his message must these marks possess.’ ‘His faltering lips must utter no unworthy thing, Who stands, with steady eye, to speak the mandates of his king.’ Death to the faithful one his embassy may bring. The envoy gains assured advantage for his king.' The Rājanītiratnākara quotes Sukra: (p. 46) दूतो म्लेच्छोऽप्यवध्यः स्यद्राजा दूतमुखो यतः । उद्यतेष्वपि शस्त्रेषु दूतो वदति नान्यथा ॥ स्वापकर्षे परोत्कर्षे दूतोक्तैर्मन्यते च कः । सदैवावध्यभावेन दूतः ।सर्वे हि जल्पति । The ambassador, though a mlecha, shall not be killed.Hence the dūta is the king's eye. Even when the arms are raised aloft in the act of striking him, he should faithfully deliver his message. From the words of the duta who would think of his own defects and of the enemy's strength? For the duta speaks always anything he thinks. இளையர் இனமுறையர் என்றிகழார் நின்ற ஒளியோ டொழுகப் படும். — 69.8 To the KuṟaḷSay not ‘He's young, my kinsman, despising thus your king; But reverence the glory kingly state doth bring,’ The following may be parallel:A King should not be despised even though a child. He is a great divinity in the form of a man. (Manu.VII.8) बालोऽपि नावमान्तव्यो मनुष्य इति भूमिपः । महती देवता ह्येषा नररूपेण तिष्ठति ॥ In the Kuṟaḷ it is said: கொளப்பட்டேம் என்றெண்ணிக் கொள்ளாத செய்யார் துளக்கற்ற காட்சி யவர். —70.9 பழையம் எனக்கருதிப் பண்பல்ல செய்யும் கெழுதகைமை கேடு தரும். — 70.10 ‘We've gained his grace, boots nought what graceless acts we do.’ ‘So deem not sages who the changeless vision view.’ ‘Who think 'we're ancient friends,' and do unseemly things: To these familiarity sure ruin brings.’ Similar ideas are found in the following discussion in the Artha Śāstra (I. 8) सहायाध्यायिनोऽमात्यान् कुर्वीत दृढशौचसामर्थ्यात्वात् इति भारद्वाजः । ते ह्यस्य विश्वस्याः भवन्तीति । नेति विशालाक्षः । सहक्रीडितत्वात् परिभवन्त्येनं । ये ह्यस्य गुह्य सधर्मणास्तानमात्यान् कुर्वीत — समान शीलव्यसनत्वात् । ते ह्यस्य मर्मज्ञभयान्नापराध्यन्तीति । साधारण एव दोष इति पराशरः— तेषामपि मर्मज्ञभयात् कृताकृतान्यनुवर्तेत ॥ Says Bharadvāja: ‘the king shall appoint as his ministers his classmates as he would have understood their honesty and tact. They could be easily trusted.’ ‘No,’ says Viśālākṣa ‘as playmates they would not respect him. He shall therefore appoint those whose secrets are well known to him. Possessed of conduct and defects in common with the king these do not entertain harm to him lest their secrets should be divulged.’ This is very common saysParāśara ‘for the king may follow them in their good and bad actions lest his own secrets be divulged.’ The Kuṟaḷ defines: தள்ளா விளையுளும் தக்காரும் தாழ்விலாச் செல்வரும் சேர்வது நாடு. — 74.1 ‘Where spreads fertility unfailing, where resides a band Of virtuous men, and those of ample wealth, call that a ‘land’’ பெரும்பொருளால் பெட்டக்க தாகி அருங்கேட்டால் ஆற்ற விளைவது நாடு. — 74.2 ‘That is a 'land' which men desire for wealth's abundant share. Yielding rich increase, where calamities are rare.’Baudhāyana says: ‘A righteous man shall seek to dwell in a village where fuel, water, fodder, sacred fuel, kuśa grass, and garlands are plentiful, access to which is easy, where many rich people dwell, which abounds in industrious people and where Āryans form the majority, and which is not easily entered by robbers. ’प्रभूतैघोदकयवससमित्कुशमाल्योनिष्क्रमाणमाढ्यजनाकुलमनलससमृद्धमार्यजनभूयिष्ठमदस्युप्रवेश्यं ग्राममावसितुंयतेत धार्मिकः (II.iii.51) What the Kuṟaḷ says: இருபுனலும் வாய்ந்த மலையும் வருபுனலும் வல்லரணும் நாட்டிற் குறுப்பு. — 74.7 ‘Waters from rains and springs, a mountain near, and waters thence; These make a land, with fortress' sure defence.’is also mentioned by the Kauṭilya. The fortresses of rivers and mountains are sources of defence to the country parts.Chapter 74 entitled nāṭu of the Kuṟaḷ corresponds roughly to the chapter on जनपदनिवेश of the Artha Śāstra, Bk. ii, 1. Chapter 75 entitiled araṇ of the Kuṟaḷ corresponds roughly to the chapter दुर्गविधान in the Artha Śāstra Bk. ii, 3. नदीपर्वतदुर्ग जनपदारक्षस्थानानाम् What the Kuṟaḷ says: பொருளல் லவரைப் பொருளாகச் செய்யும்பொருளல்ல தில்லை பொருள். — 76.1) ‘Nothing exists, save wealth, that can Change man of nought to worthy man.’is thus explained in the Rāmāyaṇa. यस्यार्थस्तस्य मित्राणि यस्यार्थस्तस्य बान्धवाः । यस्यार्थस्तस्य स पुमान् लोके यस्यार्थाः स च पण्डितः ॥ यस्यार्थाः स च विक्रान्तो यस्यार्थाः स च बुद्धिमान् । यस्यार्थाः स महाभागो यस्यार्थाः स महागुणः ॥— (Yuddha khāṇḍa.83.35-36) To a man of wealth, there are friends, and relatives. He is the worthy man of the world, and becomes a Paṇḍita.He is a man of prowess and wisdom. He is a great man of good qualities. What the Kuṟaḷ says: ஒண்பொருள் காழ்ப்ப இயற்றியார்க் கெண்பொருள் ஏனை இரண்டும் ஒருங்கு. — 76.10 ‘Who plenteous store of glorious wealth have gained, By them the other two are easily obtained,’ is explained thus by Vātsyāyana. Between wealth and kingdom, wealth is superior. Through the means of wealth, lokayātra and kāma are realized. This is the position of the Trivarga. अर्थश्च राज्ञः अर्थस्तु राज्ञो गरीयान् इति तन्मूलत्वलोकयात्रायाः वेश्यायाश्च इति त्रिवर्गप्रतिपत्तिः— (Kāmasūtra.I..15-17) In the Kuṟaḷ it is said:‘With stronger than thyself, turn from the strife away;’ வலியார்க்கு மாறேற்றல் ஓம்புக ஓம்பா மெலியார்மேல் மேக பகை. — 87.1 ‘With weaker shun not, rather court the fray.’ Kauṭilya prescribes: Court agreement of peace with equal and superior foes. Fight with the weaker.तमज्यायोभ्यां सन्धीयेत ह्यनेन विगृहीयात् ।— (Kāmasūtra. VII.3) According to the Kuṟaḷ இருமனப் பெண்டிரும் கள்ளும் கவறும் திருநீக்கப் பட்டார் தொடர்பு. — 92.10 ‘Women of double minds, strong drink, and dice: to these giv'n o'er. Are those on whom the light of Fortune shines no more’ In the Artha Śāstra: परिभवः द्रव्यनाशः कामः .... कामजस्तु मर्गय द्यूतं स्त्रियः पानमिति चतुरवर्ग : (VIII. 3) Public censure and loss of wealth are due to Kāma. Kāma comprises hunting, gambling, women and drinking. In the chapter on the Puruṣavyasaṅavarga ?, Kautilya refers to the four-fold vice under the category of Kāma. These are hunting, gambling, women and drinking. The effects of these evil habits are discussed in detail. Tiruvaḷḷuvar, on the other hand, devotees two chapters on the vyasanas of women (91 and 92), one chapter on drinking (93), and one chapter on gambling (94). Apparently the author of the Kuṟaḷ does not treat hunting as such a vice as the other three. In fact hunting is recognized as a valuable form of exercise to kings by Kalidāsa in his Śākuntalā. Nor is Kauṭilya unaware of its beneficial effects.
