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罢谤颈惫颈诲丑补-艣补办迟颈

Successful king are aware of 峁Ｄ乨驳耻峁噛补. Therefore he should be aware of three types of power (艣补办迟颈)

These three powers (trividha 艣补办迟颈s) are

1. Prabhu 艣补办迟颈鈥攕uperiority or majesty,
2. mantra 艣补办迟颈鈥攎ystical formula and
3. 耻迟蝉腻丑补 艣补办迟颈鈥攅苍迟丑耻蝉颈补蝉尘.

碍补耻峁璱濒测补 the writer of the 础谤迟丑补艣腻蝉迟谤补 said 艣补办迟颈 means force. He also agree about three types of 艣补办迟颈 (power).

1. Power of counsel (mantra 艣补办迟颈s): mantra艣补办迟颈 means the power of counsel. Consulting with ministers and with the help of theirhis knowledge and intelligence. The king will think about this which means of stability of the kingdom.

鈥渏帽腻苍补惫补濒补峁� mantra艣补办迟颈岣� 触鈥�(6.2.33)^[1]

鈥溾��.. the power of knowledge is the power of counsel.鈥�^[2]

2. Power of mighty. (Prabhu艣补办迟颈): By which means the king establishes own mastery and power with the help of treasury and forces is called power of mighty:

鈥渒辞艣补诲补峁囜笉补惫补濒补峁� prabhu艣补办迟颈岣� (6.2.33)^[3]

鈥溾��.. the power of the treasury and the army is the power of might 鈥�.鈥�^[4]

3. Power of energy (耻迟蝉腻丑补艣补办迟颈): By which way the king makes the battle order and reveals the. heroism is named as power of energy.

鈥渧ikramavalam耻迟蝉腻丑补艣补办迟颈岣モ�� | (6..2.33) 52

鈥溾��.. the power of valour is the power of energy.鈥�^[5]

Reverend 碍补耻峁璱濒测补 said鈥攑ower of mighty (prabhu艣补办迟颈) power of counsel (mantra 艣补办迟颈) and power of energy are responsible to ascertain kings policy, when he was described about the policy of other state.

These trividha 艣补办迟颈 are the main causes of a 惫颈箩颈驳墨峁�u king鈥檚 thrivling power. 碍补耻峁璱濒测补,s openion in this matter is reflected in 惭腻驳丑补鈥檚 艢颈艣耻辫腻濒补惫补诲丑补 |

鈥减谤补箩帽辞迟蝉腻丑腻惫补迟补岣� 蝉惫腻尘墨 yatet膩dh膩tum膩tmani |
tau hi m奴lamude峁�yanty膩 jig墨峁�or膩tmasampada岣� |触鈥� 2.76 ||^[6]

English version says鈥�

鈥淭herefore a king should try to accomplish for himself counsel and enterprise because these two are the source of the future rising prosperity of a king who is desirous of victory鈥�.^[7]

The main source of energy of 惫颈箩颈驳墨峁�u king are counsel and encouragement. To gain the power 惫颈箩颈驳墨峁�u king should be careful for these two objects. The king would be intellectual and encourageous also. He should give same importance to the encouraging power and counsel power. Encouragement is not enough for victory. If the 惫颈箩颈驳墨峁�u king takes appropriate care about counsel then success will come sure. This 艣濒辞办补 stands for the speech of Uddhava |

This statement of Uddhava is the counter statement of 叠补濒补谤腻尘补, So, 惭补濒濒颈苍腻迟丑补 says in his commentary of this verse鈥�

鈥榰tas膩ha岣� tath膩 尘补苍迟谤墨'pi gr膩haya岣� na tu kevalotas膩ha岣� iti valabhadr膩pav膩da岣� 触鈥�

From this verse we come to know that the power of courage and counsel both are necessary for a 惫颈箩颈驳墨峁�u king to win his enemy. And this is also a characteristic feature of 惫颈箩颈驳墨峁�u king.

惭补濒濒颈苍腻迟丑补 the commentator of 艢颈艣耻辫腻濒补惫补诲丑补 said about trividha 艣补办迟颈 in his commentary verse no. twenty sixth of 2^nd canto:

i艣akkaya岣� prabhutvamantrots膩h膩khy膩岣� tisra 触鈥�
鈥榢辞峁�a诲补峁囜笉辞办丑补峁� 迟别箩补岣� 辫谤补产丑腻惫补岣� |触鈥�
鈥榢artavy膩rthye峁�u sthey膩n 辫谤补测补迟苍补岣� utas膩ha岣� 触鈥�
鈥榶补迟丑腻 耻迟蝉腻丑补岣� tath膩 mantro'pi驳谤腻丑测补岣� na tu kevalots膩ha岣� 触鈥�

Here 惭腻驳丑补 used the word 辫谤补箩帽腻 and 耻迟蝉腻丑补艣补办迟颈 which are used by Kau峁噄lya as manra艣补办迟颈 and 耻迟蝉腻丑补艣补办迟颈. (6.2.33)

Trividha-siddhi

Siddhi (victory): counsel, mighty and energy are powers. Success is achieved by these powers. Trividha siddhi is possible by these three power.

Commentator 惭补濒濒颈苍腻迟丑补 said about siddhi in the twenty sixth verse of 2^nd canto of the 艢颈艣耻辫腻濒补惫补诲丑补鈥�

鈥�蝉颈诲诲丑补测补岣� p奴rvokka艣补办迟颈trayas膩dhy膩岣� puru峁Ｄ乺thal膩bh膩tmik膩岣� | t膩艣ca 迟颈蝉谤补岣� prabhusiddhirmantrasiddhir耻迟蝉腻丑补蝉颈诲诲丑颈艣ceti 触鈥�

That means which object is to be accomplished to achieve desire and emancipation is mentioned earlier.

Three types of victory siddhi:

1. prabhusiddhi,
2. mantrasiddhi and
3. 耻迟蝉腻丑补蝉颈诲诲丑颈.

碍补耻峁璱濒测补 has acknowledged these three types of siddhi. (victory).

鈥渆va峁� siddhistrividhaiva mantra艣补办迟颈s膩dhy膩 尘补苍迟谤补蝉颈诲诲丑颈岣�, prabhu艣补办迟颈s膩dhy膩 prabhusiddhi岣�, ots膩ha艣补办迟颈s膩dhy膩 耻迟蝉腻丑补蝉颈诲诲丑颈岣� 触鈥� (6.2.34).^[8]

Means, 鈥�

In the same way, success is also three fold that attainable by the power of counsel is success by counsel, that attainable by the power of might is success by might, that attainable by the power of energy is success by energy鈥�.^[9]

It means, there are three types of siddhi:

1. mantra siddhi,
2. prabhu siddhi and
3. 耻迟蝉腻丑补 siddhi.

1. Kings desire is to be accomplished by the power of counsel then that victory is named as mantra siddhi (victory of counsel)

2. If it is possible by the power of mighty then that, siddhi (victory) is called as prabhu siddhi . (victory of mighty)

3. If that siddhi (victory) is to be proved by power of energy then this siddhi (victory) will be called as 耻迟蝉腻丑补 siddhi.

Trividha udaya

痴颈箩颈驳墨峁�u king be aware about udaya (awakening) or condition like three types of 艣补办迟颈, siddhi of 谤腻箩补苍墨迟颈艣腻蝉迟谤补蝉. It is said about udaya in the 惭补濒濒颈苍腻迟丑补 commentary of the 艢颈艣耻辫腻濒补惫补诲丑补 verse no. Twenty sixth of second canto.

The commentary says.

鈥湷芑宀共饽遽弗迟谤补测补岣� 惫峁沝诲丑颈办峁�a测补sthan膩ni 触鈥�

That means based on advancement, decline and origin. There are three types of udaya. Udaya is based on growth, erosion and origin.

Advancement, decline and origin are mentioned as udaya in 肠丑补迟谤颈苍测腻测补. In this respect commentator 惭补濒濒颈苍腻迟丑补 said in the 艢颈艣耻辫腻濒补惫补诲丑补 of twenty sixth verse of second canto:

鈥�耻诲补测腻岣� 惫峁沝诲丑颈办峁�a测补sasthan膩ni | chatriny膩yena iday膩 ucyantre | tatra 惫峁沝诲丑颈办峁�a测补u sva艣补办迟颈siddhyo岣� p奴rvavasthan膩dupacay膩pacayau 蝉迟丑补苍补峁� ca | te ca 迟谤补测补岣� 触鈥�

If most of the people of a crowd have umbrella; then they would be called bearing umbrella. i.e 肠丑补迟谤颈苍测腻测补. After applying three types of power is mentioned before, in the respect of earlier condition contrivance is called advancement and waste is called decline. And an equilibrium state is called 蝉迟丑腻苍补 or stable condition.

Experienced 碍补耻峁璱濒测补 did not clarified advancement, decline and origin as udaya (awakening) by technical terminology. But he has discussed about advancement (惫峁沝诲丑颈), decline (办峁�a测补) and stable condition (蝉迟丑腻苍补) when he had mentioned about the duties and resposibilities of a 惫颈箩颈驳墨峁�u king.

惫峁沝诲丑颈:

According to 碍补耻峁璱濒测补 惫峁沝诲丑颈 (advancement) is:

鈥渢别峁Ｄ佱箖 yasmin v膩 gu峁噀 蝉迟丑颈迟补岣� pa艣yet ihastha岣� 艣ak峁�y膩mi durgasetukarmavanikapatha艣奴nyanive艣a khanidravyahastivana鈥攌arm膩峁噛膩tmana岣� pravartayitu峁� parasya cait膩ni karm膩峁噛upahantum iti tam膩ti峁ａ弓et | s膩 惫峁沝诲丑颈岣� 触鈥�(7.1.20-21)^[10]

English version says鈥�

鈥淥f them, he should follow that policy by resorting to which he may be able to see. By resorting to this, I shall be able to promote my own undertakings concerning forts, water works, trade routes, selting on waste land, mines, material forests and elephant forests and to injure these undertakings of the enemy. That is advancement.鈥�^[11]

That means, 惫颈箩颈驳墨峁�u king will take shelter to that 驳耻峁嘺 among six 驳耻峁嘺s. Then he will think, taking shelter to this 驳耻峁嘺 he would be able to establish his own durgakarma (castle work), setuvandha karma (adam鈥檚 bridge work) 惫补峁噄办辫补迟丑补 (way of market), 蝉奴苍测补苍颈惫别艣补 (solitary path), Khani karma (mine work), dravyabanakarma (material forests), hastibana karma (elephants forest) He will be able to establish himself and will be able to ruine enemys by those actions. Then he will take shelter in that 驳耻峁嘺 This 驳耻峁嘺 is the cause of performance. So, it is called as 惫峁沝诲丑颈 (advancement)

In this respect it is said in the comment of 艣谤墨尘奴濒腻鈥�

鈥渢acca gu峁嚹乶u峁ａ弓h膩na峁� 惫峁沝诲丑颈nimittatv膩dupac膩r膩t 惫峁沝诲丑颈艣avditamiti 触鈥�

办峁�a测补:

鈥測asmin v膩 gu峁噀 蝉迟丑颈迟补岣� svakarma峁嚹乵upagh膩ta峁� pakhyet netarasya tasmin na ti峁ａ弓hed, e峁�a 办峁�a测补岣� 触鈥� (7.1.24-25).^[12]

Means,

鈥淗e should not follow that policy by resorting to which he were to see the ruin of his own undertakings, not of (those of) the other (party) This is decline.鈥�^[13]

That means, taking shelter doing performance upon which 驳耻峁嘺 among six 驳耻峁嘺s-king will watch own鈥� works and enemies works. The king will observe on 惫峁沝诲丑颈, 办峁�a测补 and 蝉迟丑腻苍补 of own kingsom. 痴颈箩颈驳墨峁�u king would not possess any harmful quality, which is the cause of 办峁�a测补 (decline).

厂迟丑腻苍补:

鈥渟asmina v膩 gu峁噀 syita岣� svakarma惫峁沝诲丑颈峁� 办峁�a测补 v膩 n膩bhipa艣yet etat sthanam 触鈥� (7.1.28).^[14]

鈥淭he policy, following which he were to see neither the advancement nor the decline of his own undertakings constitutes stable condition.鈥�^[15]

That means between the six 驳耻峁嘺s when taking shelter upon which 驳耻峁嘺 a king does not noticing nighther own 惫峁沝诲丑颈 (advancement) nor own 办峁�a测补 (decline) there after this state is entitled by the word of stable condition.

According to 碍补耻峁璱濒测补 that is stayble condition 蝉迟丑腻苍补 when advancement or decay is not noticed by the acquirement of a quality among the six qualities.

According to 碍补耻峁璱濒测补 in different circumstances the 痴颈箩颈驳墨峁�u king will depend upon 惫峁沝诲丑颈 (advancement) 办峁�a测补 (decline) and 蝉迟丑腻苍补 (stayble condition).

But these matters were not discussed by the previous scholars ;

鈥渘aitad vibh膩峁�itm鈥� ||

This is not contradicted or disputed.

Like 碍补耻峁璱濒测补 Manu did not explain the word udaya separately. In the context of 峁Ｄ佱笉驳耻峁噛补 Manu explained 惫峁沝诲丑颈 (advancement), 办峁�a测补 (decline) and 蝉迟丑腻苍补 (stable condition). But he did not explain these three types of 艣补办迟颈 and siddhi.

惭腻驳丑补 in his 艢颈艣耻辫腻濒补惫补诲丑补 referred to these term only but he did not explain them. It is not expected from him as the 艢颈艣耻辫腻濒补惫补诲丑补 is a poetical work and not a science of polity. But the references made by 惭腻驳丑补 indicates his acquaintance with the ancient science of polity.

Poets 惭腻驳丑补 was well awar about six-fold policy, trividha 艣补办迟颈, siddhi and udaya.

鈥溼梗a岣峠u峁嚹佱弗 艣akkayas迟颈蝉谤补岣� siddhaya艣coday膩s迟谤补测补岣� |
granth膩nadh墨tya vy膩karttumiti durmedhaso'峁噛alam |触鈥� 2.26 ||^[16]

鈥淓ven dullards having read books are able to explain that expedients are six. Powers and successes are three and consequences are also three.鈥�^[17]

痴颈箩颈驳墨峁�u king should serve six fold policy (峁Ｄ佱笉驳耻峁噛补), three types of power (tribidha 艣补办迟颈) and three types of achievement (tribidha siddhi).

Poet 惭腻驳丑补 used the same words 峁Ｄ佱笉驳耻峁�a, 艣补办迟颈, siddhi and udaya in the same meaning like 碍补耻峁璱濒测补.

This is found in politics as the characteristics of 惫颈箩颈驳墨峁�u (conqueror) king.

In this context the another verse is鈥�

鈥�蝉补尘辫补诲腻 susthiranmanyo bhavati svalpay膩pi ya岣� |
k峁泃ak峁泃yo vidhirmanye na varddhayati tasya t膩m |触鈥� 2.32 ||^[18]

Means,

鈥�Providence, who has done his duty, does not add to the prosperity of him who becomes contented even with a very little there-of (prosperity)鈥�.^[19]

Successfulness may stop the improvement of a person. So the 惫颈箩颈驳墨峁�u king should not be pleased by anything.

Every person, however poor and puny his parts and powers must try to the almost of his capacity, to bring about a august augmentation of his present smiling circumstances. Satiety is a feeble fiasco to which no importance should be attached by any man wishing to reach the highest rung of the ladder of fortune. One lazy and languishing and satisfied with the present potency of his condition, is sure to be frowned upon by fickle fortune. His fatal freaks are bound to tell upon his progress in prospect. In this vers lac of 耻迟蝉腻丑补艣补办迟颈 is displayed.

He also says鈥�

鈥渟am奴lagh膩tamaghnanta岣� par膩nnodyanti 尘腻苍颈苍补岣� | praghva峁僺it膩ndhatamasastatrod膩hara峁嘺峁� 谤补惫颈岣� |触鈥� 2.33 ||^[20]

Means,

鈥淭he proud never rise without exterminating their enemies root and branch. There the Sun by whom darkness has been killed or dispelled, is an instance.鈥�^[21]

痴颈箩颈驳墨峁�u Kings stop their activities after destroying their enemies. This is their feature.

The rise of the sun is always concomitant with the destruction of darkness. Whenever the sun rises, no trace of gloom remains anywhere. This great orb, possessing potent powers, never tolerates the presence of its inveterate enemy. Just in the same manner, proud and powerful persons never fare anywhere without smiting down their enemies hip and thigh.

In this verse 惭腻驳丑补 displayed 耻迟蝉腻丑补艣补办迟颈 in the first line using the word in 尘腻苍颈苍补岣�.

鈥渧颈辫补办峁�a尘补办丑颈濒墨办峁泃测补 辫谤补迟颈峁ａ弓丑腻 khalu 诲耻谤濒补产丑腻 |
an墨tv膩 pa峁卥at膩峁� dhulimudaka峁� n膩vati峁ａ弓hate |触鈥� 2.34 ||^[22]

English version says鈥�

鈥淪tability is hardly attainable, indeed, without entirely vanquishing the enemy. Water doesn鈥檛 remain as such or doesn鈥檛 stay at all without reducing dusts to the condition of clay.鈥�^[23]

The improvement of a prosperous person will stop if his single enemy is alive too. Even his existence would be in danger. So the 惫颈箩颈驳墨峁�u king shouldn鈥檛 leave a single enemy. This is the characteristic feature of a 惫颈箩颈驳墨峁�u king.

Permanent success or standing stability can鈥檛 be achieved without a thrashing and through vanquishment of one鈥檚 inveterate antagonists. To confirm one鈥檚 own position means to worst and overpower his enemies in an exemplary manner. Certainly it is injudicious to enter into a quarrel. But if one is in it, one should act in a manner that his enemy may beware of him.

Here 惭腻驳丑补 displayed 耻迟蝉腻丑补艣补办迟颈 using the word 惫颈辫补办峁�a尘补办丑颈濒墨办峁泃测补.

鈥渟va艣aktupacaye kecit parasya vyasate'pare |
y膩nam膩hus迟补诲腻s墨na峁� tv膩mutth膩payati dvayam |触鈥�2.57 ||^[24]

鈥淪ome maintain march to be at the increase of one鈥檚 own power, while other hold it to be at the calamity of the enemy. Both these things raise you up sitting or inactive as you are鈥�.^[25]

When the 惫颈箩颈驳墨峁�u king realises that it is the time to march against his enemy or not, it is very much important thing in the field of war policy.

惭补濒濒颈苍腻迟丑补 says in his commentary of this verse:

鈥減r膩yena santo vyasane rip奴峁嚹佱箖 y膩tavyamityeva sam膩di艣anti tannai峁�a岣� pak峁�o 惫测补蝉补苍补峁� hyani峁ａ弓a峁� k峁�amantu sannabhy奴dit岣� prat墨y膩t鈥� iti 触鈥� (碍腻尘补苍诲补办补)

According to 碍腻尘补苍诲补办补 many scholars proficient in politics. 惭补濒濒颈苍腻迟丑补 quotes here from the 碍腻尘补苍诲补办墨 苍墨迟颈蝉腻谤补. He says that when the enemy in inconvenience and adversity then 惫颈箩颈驳墨峁�u king should march forwar towards the enemy. Some scholars say that such behavior is not justified, rather when 惫颈箩颈驳墨峁�u king realises that he is fit for war to achieve joy then he will march towards enemy. But 碍腻尘补苍诲补办补 didn鈥檛 given his own opinion. 惭补濒濒颈苍腻迟丑补 says when the 惫颈箩颈驳墨峁�u king will realise that his force is enough to win the enemy he will march towards enemy. Supporting his own opinion 惭补濒濒颈苍腻迟丑补 quoted 碍腻尘补苍诲补办补. He also quoted Manu鈥檚 opinion.

According to Manu鈥檚 opinion when the enemy is in danger then he should march towards him.

鈥�迟补诲腻 y膩y膩dvig峁沨yaiva vyasane cotthite ripo岣モ�� |

碍补耻峁璱濒测补 says king should march when by marching he would be able to weaken or exterminate the峁団��

鈥溑沘ktupacaye y膩tavyam鈥� (9.1.42-44).

Here 叠补濒补谤腻尘补 said 碍峁涐梗峁嘺 that 碍峁涐梗峁嘺 is fit to war to win his enemy 艢颈艣耻辫腻濒补 from both sides. Now 艢颈艣耻辫腻濒补 is in danger and weak. 碍峁涐梗峁嘺 and his supporters are able to win 艢颈艣耻辫腻濒补 with their force power. 艢颈艣耻辫腻濒补 is unable from both sides now. So, it is the high time to march towards 艢颈艣耻辫腻濒补. So, according to 叠补濒补谤腻尘补 it should be proclaimed war at once.

惭腻驳丑补 prefers that king should march when his enemy is in calamity and he would be able to weaken the enemy. The words vyasana and 艣补办迟颈 used by him prove this. This opinion of Manu and Kau峁噄lya is reflected here.

This verse stands for the principle of war policy and the characteristic feature of 惫颈箩颈驳墨峁�u king also.

鈥减谤补箩帽辞迟蝉腻丑腻惫补迟补岣� 蝉惫腻尘墨 yatet膩dh膩tum膩tmani |
tau hi m奴lamude峁�yanty膩 jig墨峁�or膩tmasampada岣� |触鈥� 2.76 ||^[26]

鈥淭herefore a king should try to accomplish for himself counsel and enterprise because these two are the source of the future rising prosperity of a king who is desirous of victory.鈥�^[27]

The main source of energy of 惫颈箩颈驳墨峁�u king are counsel and encouragement. To gain the power 惫颈箩颈驳墨峁�u king should be careful for these two objects. The king would be intellectual and encourageous also. He should give same importance to the encouraging power and counsel power. Encouragement is not enough for victory. If the 惫颈箩颈驳墨峁�u king takes appropriate care about counsel then success will come sure. This 艣濒辞办补 stands for the speech of Uddhava.

This statement of Uddhava is the counter statement of 叠补濒补谤腻尘补. So, 惭补濒濒颈苍腻迟丑补 says

鈥湷艹俨跄宄蟛贯弗 tath膩 mantro'pi 驳谤腻丑测补岣� na tu kevalotas膩ha岣� [kevalots膩ha岣�?]鈥�

From this 艣濒辞办补 we come to know that the power of courage and counsel both are necessary for a 惫颈箩颈驳墨峁�u king to win his enemy. And this is also a characteristic feature of 惫颈箩颈驳墨峁�u king.

Here poet used the word 辫谤补箩帽腻 instead of the word mantra艣补办迟颈 which is ued by Kau峁噄lya. The word 耻迟蝉腻丑补 of the epic bears the same meaning like Kau峁噄lya. The meaning.

鈥渦p膩yam膩sthitasy膩pi na艣yantyarth膩岣� pram膩dyata岣� |
hanti nopa艣ayastho'pi 艣ay膩lurm峁沢ayurm峁沢膩n |触鈥� 2.80 ||^[28]

It means,

鈥淭he object of an unwary man, though he has adopted means, perish or fail A sleeping hunter, though lying in on ambush does not (can not) slay deer.鈥�^[29]

If an intelligent person is guided by only secret counsel he can not be successful. He should accept courage power. Staying in the 耻辫补艣补测补 if the hunter sleeps then hunting is impossible to him. A courageous hunter planfully went for hunting but due to lack of awareness he is falure. Beside council and courage awareness is very much necessary for a 惫颈箩颈驳墨峁�u king.

Here we come to know that awarenessless is a hindrance for success. So 痴颈箩颈驳墨峁�u king should be careful about his plan. Then success will come sure.

This is also a characteristic feature of a 惫颈箩颈驳墨峁�u king.

鈥渦detumatyajann墨h膩峁� r膩jasu dv膩da艣asvapi |
jig墨峁�ureko dinak峁沝膩titye峁�viva kalpate |触鈥� 2.81 ||^[30]

鈥淗e alone, who wishes to conquer even among the twelve kings, like the day maker Sun among the 膧诲颈迟测补鈥檚 without giving up efforts suffices to rise up鈥�.^[31]

A person who wishes to win can progress in life, wish is not enough to win continuous activities are necessary to reach the goal. As for example the 膧诲颈迟测补鈥檚 are indeed twelve. Being the son of Aditi and occupying the same status they are all equal. Among them the day maker sun only by his exuberant effulgence is main over the rest. Among the twelve kings also, the 惫颈箩颈驳墨峁�u alone, by his constant attention without any short of defection, occupies the most prominent position casting the remaining brethren into the shade.

In the above mentioned verse poet 惭腻驳丑补 used the word udetum instead of the word 耻迟蝉腻丑补 艣补办迟颈 which is used by Kau峁噄lya bearing the same meaning.

鈥渘膩lamvate dai峁ａ弓ikat膩峁� na ni峁Ｄ玠ati pauru峁�e |
艣avd膩rthau satkaviriva 诲惫补测补峁� vidv膩napek峁�ate |触鈥� 2.86 ||^[32]

鈥淎 learned man does not adopt fatalism nor depends upon (sits in manliness or energy), but relies on both like a good poet relying on words and their meanings.鈥�^[33]

A 惫颈箩颈驳墨峁�u king should adopt both of fortune and manly effort.

Praise supporter 叠补濒补谤腻尘补 said before, it is not necessary of manly effort for success, but who depend on pardon fortunately he may successful. But the great politician anxious Uddhava said that a prudent does not think that fortune may not gives to a man his desired thing. He gives importance to both fortune and manly effort. A learned person gives continuous effort for success although he has faith and confidence upon fortune.

Like an excellent poet depends on first meaning and its significance also for his excellent poetry. The poet is always attentive on pleasant expression style. Word and its meaning is the soul of a poetry. So, the poet is very much careful for his poetry.

Like that manly effort which is applied in proper time is very much necessary for success. Here it is the difference between fortune and manly effort. Actually fortune and manly effort are important for a 惫颈箩颈驳墨峁�u king. Because these two (fortune and manly effort) are reciprocal dependant. One is depending on another.

One is fulfilling on another commentator. 惭补濒濒颈苍腻迟丑补 said in the commentary of this verse鈥�

鈥渁ta岣� 辫补耻谤耻峁�amapyava艣yaka峁� kintu 办腻濒别 kartavyam iti 惫颈艣别峁�a岣� pauru峁Ｄ乨峁涐梗峁璦yo岣� parasparas膩pek峁�atv膩diti 产丑腻惫补岣� 触鈥�

In this context 惭补丑补谤峁�i 驰腻箩帽补惫补濒办测补 says that ; yath膩 hyekena cakre峁嘺 na

rathasya gatirbhavet tadvat 辫耻谤耻峁�a办腻谤别峁嘺 惫颈苍腻 诲补颈惫补峁� na siddhati 触鈥�

So, fortune and manly effort both are necessary for a 惫颈箩颈驳墨峁�u king.

Here poet 惭腻驳丑补 used the word 辫补耻谤耻峁�a instead of the word 耻迟蝉腻丑补艣补办迟颈 like Kau峁噄lya bearing th same meaning.

鈥渒补谤补辫谤补肠别测腻尘耻迟迟耻峁単补岣� prabhu艣补办迟颈峁� prath墨yas墨m |
辫谤补箩帽腻valav峁沨anm奴la岣� phalaty耻迟蝉腻丑补p膩dapa岣� |触鈥� 2.89 ||^[34]

The tall tree of energy, with the strength of counsel for a stout root, bears the mighty fruit of forces and funds or treasury that can be reached with the collecting taxes.

It has been discussed before that ardour is the main pillar of the Government power. Here it is repeated again. Ardour power is like a tree. The root of that tree is counsel power. Ardour power is augmented by counsel. This power enriched with the collecting taxes. That tree is very high. Government power comes from the ardour power like tree. A tree is bent down easily for the heaviness of its fruits. So, a person can take the fruits from this tree easily without climbing on it. So, at first counsel, after that preparation for action should take place. Otherwise it is in futile.

Here poet used the words prabhu艣补办迟颈 like Kau峁噄lya and 耻迟蝉腻丑补 instead of the word 耻迟蝉腻丑补艣补办迟颈 bearing the same meaning. From these above mentioned verses we come to know the wnowledge of 惭腻驳丑补 about three 艣补办迟颈s, udayas and siddhis.

Footnotes and references:

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[1]:

R.P. Kangle: Op.cit., part-I, p.166.

[2]:

ibid., part -II, p. 319.

[3]:

ibid., part -I, p. 166.

[4]:

ibid., part -II, p. 319.

[5]:

ibid., part-II, p. 319.

[6]:

Haridas Siddhantavagisha: Op.cit., p. 82.

[7]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p.218.

[8]:

R.P. Kangle: Op.cit., part-I, p. 166.

[9]:

ibid., part -II, p. 319.

[10]:

ibid., part-I, p. 168.

[11]:

ibid., part-II, p. 322.

[12]:

ibid., part-I, p. 168.

[13]:

ibid., part-II, p. 322.

[14]:

ibid., part-I, p. 168.

[15]:

ibid., part-II, p. 322.

[16]:

Haridas Siddhantavagisha: Op.cit., p. 58.

[17]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 76.

[18]:

Haridas Siddhantavagisha: Op.cit., p. 61.

[19]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 96

[20]:

Haridas Siddhantavagisha: Op.cit., p. 62.

[21]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 97.

[22]:

Haridas Siddhantavagisha: Op.cit., p. 62.

[23]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 100.

[24]:

Haridas Siddhantavagisha: Op.cit., p. 73.

[25]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 163.

[26]:

Haridas Siddhantavagisha: Op.cit., p. 82.

[27]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 218.

[28]:

Haridas Siddhantavagisha: Op.cit., p. 84.

[29]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 227.

[30]:

Haridas Siddhantavagisha: Op.cit., p. 84.

[31]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 230.

[32]:

Haridas Siddhantavagisha: Op.cit., p. 87.

[33]:

Sitanath Kavyaratna & Madhab Dass Sankhyatirtha: Op.cit., p. 250.

[34]:

Haridas Siddhantavagisha: Op.cit., p. 89.