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S,V. University Oriental Series No: 29
BHUPALAMANDANAM9 &
BY DEVARSINARADA
Icf^rfc
S.V.University Oriental Series No: 29
General Editor
Director, S.V.U.O.R.Institute
BHUPALA MANDANAM00 &
OFDEVARSINARADA(A Compendium on Arthasastra)
EDITORS
Prof V.Venkataramana Reddy
In-Charge Director
and
Dr T.S.R.Narayanan
Research Assistant In Sanskrit
SRI VENKATESWARA UNIVERSITY
ORIENTAL RESEARCHINSTITUTE
TIRUPATI
2002
Bhupalamandanaxn
(A Compendium on Arthasastm)
Critically edited with introduction
ProfV. Venkataraxnana ReddyDr
ty9 Tirupati
First edition : February2OO2
Copies: 4OO
Price:
Copies can be had of
The Librarian
S. V. University Library
Tirupati - 517 5O2
Lazer Typesetting
Oriental Research Institute
S V University, Tirupati
Printed at
Sai Sree Offset Printers
136, Prakasam Road,
Tirupati- 5175O1
Dr V. Venkatammana Reddy
In-Charge Director
S.V.U.O.R.Institutc
Tirupati
PREFACE
I have great pleasure hi introducing to the lovers of
Sanskrit literature in general and to the scholarly world in
particular, a rare compendium on Arthasastra entitled
Bhupalamandanam ascribed to Devarsi Narada. We all* *
know very well that in Bhagavata Bhakti Cult, Narada is
very famous as the Author ofNarada Bhakti Sutras and he
is the prime cause for the origin of Adikavya in Sanskrit
literature i.e., Vahniki Ramayana, He is the doer of
innumerable good deeds in the puranic period. He is
equally famous as a writer on Arthasastra viz.,
Bhupalamandanam. Vahniki Ramayana begins with the
praise Devarsi Narada as follows:
I I
Likewise Bhupalamandanam also begins on the same lines
Devarsi Narada is not only ^ but also w&ft- Asa
frequent visitor to the three worlds he is Bf01<=r>$i and as a
seer (Devarsi) he is Brac^ An unique person of this
stature only, can write a monumental work on Arthasastra
ofUniversal nature viz., Bhupalamandanam.
To popularise the basic concepts ofAiihasastra this
compendium called Bhupalamandanam is edited and
published in the S.V.University Oriental Series. Works of
this kind are very necessary in the present day context in
which we are undergoing Liberalization, Privitazation and
Globalization (L.P.G.) , violation ofhuman rights and duties,
Universal terrorism and deterioration ofmorals and eithics.
When the Institute was under T.T.D. authorites
(Estd. 1939) research oriented Sastra works like BbafataKSsa
(1950), Dharma Sangraha (1951) Janasrayi's Chandovichiti
(1950), Caksusiyam (1956) and several Vaikhanasa Agama/
Sastra works werepublished.
In our S V U Oriental Series since 1968 Sanskrit
Kavya, Nataka, Alankara , Grammatical and philosophical
works are edited and published so far. To follow footprints
of our predecessors and to satisfy the preamble of the
Institute, this is the first time that a Sastra work of serious
nature is take up for critical edition. I earnestly feel that it is
a healthy sign ofprogress towards the future development of
the Institute.
With these few words, Iplace the book in the hands
ofscholarly worldandgeneralpublic.
TIRUPATI
16-02-2002 V.VENKATARAMANA REDDY
Bhupalamandmam is a solitary manuscript bearing the
stock No:6706-B9 deposited in our Oriental Research
Institute Manuscripts Library. A critical edition was
prepared by me with the assistance of my collegue Dr
T.S.R.Narayanan who also recorded his observations under
the caption Prastavana My thanks are due to him for obliging
to work with me on this difficult text
I deeply indebted to my esteemed colleague Dr
M.Prabhakara Rao, for extending all his help in the
preparation oftins critical edition and also co-operating with
the staff of Computer Section in making the text ready for
press.
I am very much beholden to the University
authorities for sanctioning the necessary publication grants
for the financialyear2001-02.
My thanks are due to my revered Mend Dr
V.Gangadharam (Associate Professor, Dept of
Anthropology) and Dr RChandramouliy my collegue in the
Institute who helped me in various ways in bringing this
book to see the light ofthe day.
Finally I propose my thanks to Sri V.Raghavendra
Rao who helped me in Lazer typesetting of the text on the
Computer and other staffworking in the computer section
SatKfmesm and ML Ltogi Sam
out all fe cfa on fle com])*,To &i to Offie(
m
INTRODUCTION
.M., II-3)
"The ruler of the land i.e., the king Is none other than
Lord Visnu himself.1
He is embodied with eight bright
qualities of eight Dikpalakas. Having a dazzling personality,
the king is the personification of righteousness, truth and
compassionate towards all his subjects",
Such is the unique and extra-ordinary place given to a
king in ancient India. He is not only having the eight great
qualities of astadikpatas-, the king automatically inherits 1/6th
part of the merit of penance performed with severe austerities
by the sages in his kingdom. Not only that, a famous dictum
says that -
the king will inherit the effect of demerits performed by his
subjects in his kingdom and the effect demerits performed by
the king will go to his Purohita. Here the place of a Purohita
is closely scrutinised in day to day administration of the
kingdom. The word Purohita means - 1
JTFT %cT: ^Iftn: I It
has two fold meaning.
1. The ancient deep routed concept of "^ 15^: '^toi: led to
believe the householder (grhastha) thaWWff 3WHidWKi fasj: which
means that a guest is none other than Lord visnu. a person who comes
before vaisvadeva is called atithi and who comes after vaisvadeva is
called abhyagata.
VIII
1. One who cautions in advance the good or bad
consequences to a king while doing an act in the welfare of
the country.
2. One who always tells good and meritorious things
and contemplates the well being of the people living in a city.
Hence the place of Purohita is very important in the
administration of the country.1
In ancient India the Purohita
will play a dual role i.e., as kulaguru or rajaguru also besides
as a minister. Sage Vasistha was not only a Purohita but also
a kulaguru to king dasaratha in the ramayana times.2
In the Indus Valley Civilization, we come across a
seal of a man wearing a cotton upper cloth with border
decorated running beneath his right shoulder and who is
identified as a Head Priest of a king i.e., raja Purohita. Hence
the proverb goesW TMWWl Such is the king so is his
subjects. If the king has spotless character and true to his
thinking, speech and deed then the people will also
meticulously follow him in everyday life. TPfr IWqi^ Mb
says , valmikL Rama is the real embodiment of eternal
dharma.
1, Qualities of a Purohita: See. Kautilya Arthasastra, Adhikarana-l,
Prakarana-5
2. For the figure See: Karpasa in Pre - historic India - A
Chronological and Cultural Clue - K.D. Sethna, Biblia Impex Private
Ltd., New Delhi, 1981.
Introduction IX
In the drama , Vikramorvasiya, the poet ,
Kajidasa says that - IRT cpRwfl1
A king is the sole
cause of time. That means, a king can even divert or alter the
course of time also to his whims and fancies i.e., for good or
bad consequences. A true and good government can restore
Krtayuga dharma in this Kaliyuga also. In one of the Inscrip-
tions of Sri Krsnadevaraya, he was praised like this -
*Flfcf
:1^^^ ,
^ri Krsnadevaraya's court poet Allasani Peddana in
his yanucaritra addressed the king as
(2-81)
(4-120)
(6-126). All these praises are not exaggerations but are real
in the sense because the king 6ri Krsnadevaraya is described
as I?^<i>q<*ii^eR (3-142) as attested by the foundations of
Hindu Kingdom of Vijayanagara laid down by sage
Vidyaranya.
1. ^mK^ IRF
: wm % ^PTRWfsfef ^gf I ! 6ukranitisara (1-22)
X
The kaledoscopic and dynamic nature of the king is
described in so many ways by our ancient writers. One
among them is IM wmflftui:, WF&J Differ: \ It means that a
king grabs the jewel where-ever it may be or the grabbing of
jewel is the nature of a king. Here, we may surmise two or
more important points. AH the precious things of the State
belongs to the king. Today we are also of the same idea that
any ancient things excavated belong to the government and
not to the individual. In this sense, a king is at his liberty to
grab or confiscate any precious jewel with in his kingdom.
In other sense, a beautiful woman or an intelligent
man may be compared with a jewel who are an asset to the
kingdom. Hence the king may take the hand of that lady in
marriage or invite that intelligent Wiseman to come and
occupy the seat as one his councillors in his administration.
When we talk about serving the king (Rajaseva)
normal people cannot bear the burden of responsibility placed
on their shoulders by the king. Though the king distributes all
the works and responsibilities to his ministers, he is always
worried about the proper execution of his orders. He
becomes restless, sleepless and cautious to each and every
minute development in the public affairs of his kingdom. The
great dramatist William Shakespeare says that "Uneasy lies
the head that wears a crown" , Hence, kingship is not a bed
of roses. A true king is Rajarsi like Janaka, who is philosoph-
ical in his approach to each and every problem of his State,
which establishes universal well-being of his subjects.
Introduction X!
But, Serving a king is not always so easy throughout
the career of a servant, Hence in Hitopadesa it is said ^ra4;
Hwi?4)<JlPMHt*ii: I Here Vadharma means Rajaseva-
Dharma. Serving a king dutifully and loyally is very difficult
and this difficulty cannot be understood even by great Yogis
also. If the king suspects the behaviour of his servent he may
be beheaded within no time. Serving a King is called as
3ifa*wifld i.e., walking on the sharp edge of a sword, if the
king pleases the loyalty of his servant he is rewarded with a
title Rajasevasakta i.e., one who is always eager to serve the
king and the kingdom. The Maharaja of Mysore Sri Jaya
Chamaraja Wodeyar gave such titles to his loyal officers. The
Hitopadesa of Visnusarrna sarcastically criticises the Sri
Rajaniti of Kings thus -IKl^lIo|c| ^mTd<A+{Td: I But this
statement does not hold good with all the kings, Kings who
are sadists, cynists and dictators may be compared with the
unethical behaviour of a prostitute. ^1*
are the mottos of today's democracy,
With this backdrop, now let us examine the sailent
features of the text entitled Bhupalamandanam ascribed to
Sage Narada.
The ruler of the land is called as BhOpala and the
adoration of kingship or ornament for the king and his duties
may be captioned as Bhupalamandanam.
XII
There are several compendiums (hand books) in
astra literature in Sanskrit e.g.,Tarka Sangraha of Annam-
Bhatta, Arthasangraha of laugaksi Bhaskaraf Sarvadarsana
Samuccaya of HaribhadrasOri etc*, Bhupalamandanam of
Narada is also written on the same lines to serve as a
compendium in Arthasastra*
This compendium is written as an essence of
important issues that is usually faced by a king as a ruler.
The sources and basis for the Bhupalamandanam may be
traced in the ancient Sanskrit texts on Arthasastra. They are :
(a) Manudharma astra or Manusmrti
(b) Arthasastra of Brhaspati
(c) Artha astra of Kautilya
(d) Niti ara of ukracarya
(e) Nltisira of Kamandaka
(f) Rajanlti of Canakya
Besides these ancient texts, Ramayana and Maha-
Bharata contains rajaniti at several places. All these textual
contents condensed and abridged in this small compendiumand retold in a lucid style in Sanskrit. Too many technical
terms are avoided for the easy understanding of the text.
The textual contents of Bhupalamandanam is divided
into three chapters
Introduction Xlll
Daily routine of the King 1 42 verses
2.WT f
Special qualities of a king, Law and Order
and Administration 556 verses
3.TIW ftRfte spilH^fl' qpSHRW3?
Special duties of a King, Private and
Public Affairs 256 verses
Total 954 verses
Among the above six texts mentioned as the source
books for Bhupalamandanam, the Nitisara of Sukracarya
Nitisara of Kamanadaka and Rajanits of Canakya are
epitomes of Sastra Kautilya Arthasastra,
SUKRAN1TISARA
The Nitisara of Sukracarya1
contains four chapters in
which, chapter four is sub-divided into seven prakaranas.
This text closely follows Kautilya's Arthasastra in many
respects. In Mahabharata of Vyasa we come across sage
Sukra enunciating his Rajaniti.
KAMANDAKA N1TISARA
The Nitisara of Kamandaka is an epitome on
Kautilya's celebrated treatise on civil polty otherwise known
1 . Sukra Nitisara edited with a commentary by Jivananda Vidya Sagara,
Calcutta, 1850,
XIV
as Arthasastra. The essence of the science of poilitics
elaborately dealt with in the great work of Kautilya consisting
of 180 chapters is briefly set forth in the Rajanitisara of
Kamandaka in 36 chapters. The commentary on this work
called Jayamangaja by Sankararya explains with precision
and may be regarded more as a Bhasya on the text. Bhava-
Bhuti in his Malatimadhava, Dandin in Dasakumara Qarita
and Mallinatha in his commentaries referred the text
Kamandakiya.'
CANAKYA RAJANITI
Canakya Rajanitii which contains six chapters is an
condensation of some important topics in Kautitya Artha-
astra , Scholars like Ludwik Sternbach, who edited the text
of Canakya Rajan iti confirms that Kautityaa or Canakya orr
Visnu Gupta are one and the same person, who after some
time prepared a small text and named it as Canakya Rajaniti
for the use of a layman on the subject. It contains 276 verses
in all the six chapters.2
Unlike the serious nature of Kautilya Arthasastra in
the treatment of the subject, the BhOpIlamandanam is written
in the form of a dialogue between the king Sunitii who
belongs to Lunar dynasty and Devarsi Narada at the hermi-
tage of Sage Kasyapa, This dialogue method surely reduces
the heaviness and burden of the subject in a lighter vein.
1 . Nitisara of Kamandaka with Jayamangala commentary by Sankararya,
ed., T. Ganapathi Sastri, Trivendrum, 1912.
2. Cankya Rajaniti-ed., Ludwik Sternbach, Adyar Library & Research
Centre, Adyar, Chennai, 1963.
Introduction XV
BARHASPATYA ARTHASASTRA
Arthasastra of Brhaspatii or Raja Barhaspatya
Sutram contains six chapters written in simple Sutra style. All
the six chapters contains only 429 Sutras. The topics dealt in
the text are as follows -
a) Personal conduct of the king
b) Duties and principles
c) Purina Vidya -Religious Merits
d) Omens and counsel
e) Upayas
g) Naya1
MANU DHARMASASTRA
The superiority of Dharmasastras over Arthasastras
is referred to in the Smrti ascribed to sage Yajnavalkya in
the following sloka -
?T: 1 1 (2-21)
The same is said in the Bhavisya Purana as quoted in
the Apararka-
cj3T
1 .Barhaspatya Arthasastra (Barhaspatya Sutram) ed, witti Eng. tr.,
F.W. Thomas & Bhagavad Datta, Motllal Banarasidass, Delhi, 1921.
XVI
Hence, the Dharmasastra or 6mruti or Manu
occupies an unique place from the times immemorial
Manusmrti contains 12 chapters in which chapters 7 and 8
deals with Rajaniti, and civil politics. The origin of Artha-
Sastra owes to a great extent to Manusmrti which minutely
discusses all the issues belonging to Rajadharma.
Chapter seven Rajadharma contains 226 Slokas and
chapter eight Vyavaharadharma contains 420 slokas.1
KAUTILYA ARTHASASTRA
In his well-known Arthasastra Kautilya (not later
than 3rd century B.C.) says that a literature bearing this title
Arathasasatra was extant in his days, and that he compiled
his treatise after seeing the works of his predecessors.
MN^flWllPl ti
Not only Kautitya ,but also works anterior to him refer
to this literature. In Caranavyuha the 49th Parisista of the
Atharvaveda we read -
I mi I
1. Manusmrtii with commentary ^jimm Manvartha Muktavali of
Kuflukabhatta, ed. f Gopalasastri Nene, Chowkhamba Sanskrit
Samsthan, Varanasi, 3rd ed.( 1982
IntroductionXVI1
This second view that the Arthasastra as the Vyavaha
Upaveda of Rgveda is held in the CaranavyOha ascribed to
Saunaka,
I IX I i
It is clear then that Arathasastra claims a great
antiquity in the history of Sanskrit literature.1
The first chapter of the BhGpafamandanam begins
with the Daily Routine of the King (slokas 27-142), The
salient features or are as follows -
5 A.M. (1) Before the sun rise the King should wake up
2) Upasana of Grayatri
3) Offering namaskaras to guru, purohita and aged
Veda panditas
4) Breakfast
5) Hearing the news from Vartahara and listening to
the complaints from the public
1. Kautiliyam Arthasastram - ed, R Shama Sastrl, Bibliotheca
Sanskrita No. 37, Govt Oriental Library Series , Mysore, 1 909 and Eng,
Tr, with Index Verborum, (3 vols) also see. Artha^astra of Kautllya, ed.,
T. Ganapatisastri, (3 vols) Trivendrum, 1921.
XVIII
7 A.M. 6) Meeting with'the ministers - enters persona!
chambers
7) Meeting with Brahmanas, Srotriyas,
Pandits, poets, writers, accountants and ministers
8) Meeting with samantas -i.e., feudatories
9) Dharmasanam - Judgement on criminal cases
10) Problems in Agriculture, crops, dams,
plantation of trees, finance etc.,
1 1) Presenting awards for intellctuals and skilled
officers
1 P.M 12) Hearing the news from Vartahara
13) Permanent measures to protect Law and Order
14) Construction of tanks, aramas, roads and
protection for agricultural lands
15) Ethical and moral standards should be
maintained
16) Enters his private chambers i.e., Antahpura
17) Afternoon religious prayers
2P.M. 18) Lunch
19) Nagarasodhana in the night times-meeting with
Gudhacaris
20) Goes to bed for sleep with his wife
COMPARISON WITH MANUSMRTI
In the chapter VIII slokas 145-226 Manusmrti enume-
rates the following daily routine of the king as follows -
Introduction XIX
1) Bath -meditation, study of worship
2) Justice -disposing of public complaints
3) Council with ministers
4) Consultation with ambassedors and spies about
external affairs of the State
5) Consultation with the commander-in-Chief about
the military affairs
Afternoon and Night
1) Physical exercise -bath, rest, home affairs
2) Inspection of the Army and equipment for war
3) Evening prayers
4) Consultation with the secret service departments
5) Listening to music and retiring to bed
COMPARISON WITH KAUJILYA ARTHASASTRA
In his Arthasasatra, Kautilya divides day and night
into eight segments each and enunciates the daily routine of
the king.
Day a) Security measures - income and expenditure
b) Public affairs - urban and ruraJ people
c) Bath -religious prayers and breakfast
d) Earnings of yesterday, scrutiny of accounts
e) Meeting with the ministers and decision making
f) Horse riding and meeting with the military officers
g) Insception of four miltary powers
(Caturangabala Samlksa)
h) Suggestions for improvement
XX
Night a) Meeting with secret service officers
b) Religious prayers and dinner
c) Listening to music
d) Contemplation of problems
e) Finding solutions with sastra Pandits -private
counciliing
f) Meeting with Ritvik and Dharmacaryas
g) Taking personal decisions
h) To bed
In the Mahabharata Asramavasa Parva, king Dhrarastra
preaches Dharmaraja about the Rajaniti. A comparative study
of the daily routine, as enunciated by Kautilya and Manu with
the Bhupalamandanam reveals that Kautilya's method of daily
routine, is busy and tight scheduled for any king, Manu's
schedule is closely followed in the Bhupalamandanam,
The second chapter of BhOpalamandanam is a very
big one, which contains 556 slokas and is named as special
qualities of a king and his State politics.
The innumerable qualities of a king are enunciated by
carefully selecting them from ancient texts. Very important
among them is Indriyajaya (self restraint). BhDpalamandanam
states that
introduction XXI
All these slokas in the text reminds us the questions
asked by Valmiki to Narada in the beginning of the Valmiki
Ramayana.
IS3Rf: 1 1 (1-2) etc.,
Narada says all these special qulities are their in
Rama and hence write the history of Rama. Finally Valmiki
proved all these qualities of a king in Rama, because Rama
embodies these rare qualities to be a king on the earth. The
Nitisara texts written by Sukracarya, Kamandaka and
Canakya also gave a main stress on self-restraint (Indriya
Jaya or Indriyansgrha) of a king. Manu in his Dharmasastra
confirms this quality as most essential one.
% '*ifrl(a ^ wt[fcR| IPTT: 1 1 (7-44)
Likewise the qualities of a minister and purahita are
elaborately dealt in the Kautilya's Arthasastra. Thus a cgtfetif
compartive study of Bhupalamandanam with the anofertl feKts
on Arthasastra reveals so many interesting points ofsfehQilaiiy
nature.
Tirupati- V. Venkataramana Roddy
15.2.2002
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XXIV
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XXXV
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S.V.University Oriental Series No: 29
Genera! Editor
Director, S.V.U.O.R.institute
BHUPALA MANDANAM*
OFDEVARSINARADA&
(A Compendium *i Arthasastm)
EE "ORS
ProfV.Venk; taramana Reddy
la-Charge Director
and
Dr T.S.RJVarayanan
Research Assistant ID Sanskrit
SRIVENKATESWARA UNIVERSITY
ORIENTAL RESEARCHINSTITUTE
TIRUPATI
2002
