The powder of mdsha (phraseolus radiatus), yava (barley), kuluttha (horse-gram) and the root of darbha (sacrificial grass) mixed with milk and clarified butter; the milk of valli (a kind of creeper) and clarified butter derived from it and mixed in equal proportions and combined with the paste prepared from the root of sola (shorea robusta) and prisniparni (hedysarum lagopodioides), when drunk with milk; or a dose of milk mixed with clarified butter and spirituous liquor, both prepared from the above substances, enables one to fast for a month.
The oil prepared from mustard seeds previously kept for seven nights in the urine of a white goat will, when used (externally) after keeping the oil inside a large bitter gourd for a month and a half, alter the colour of both biped and quadruped Kautilya's Arthashastra animals.
The oil extracted from white mustard seeds mixed with the barley-corns contained in the dung of a white donkey, which has been living for more than seven nights on a diet of butter, milk and barley, causes alteration in colour.
The oil prepared from mustard seeds which have been previously kept in the urine and fluid dung of any of the two animals, a white goat and a white donkey, causes (when applied) such white colour as that of the fibre of arka plant or the down of a (white) bird.
The mixture of the dung of a white cock and ajagara (boa-constrictor) causes white colour.
The pastry made from white mustard seeds kept for seven nights in the urine of a white goat mixed with butter-milk, the milk of arka plant, salt, and grains (dhdnya), causes, when applied for a fortnight, white colour.
The paste, prepared from white mustard seeds which have been previously kept within a large bitter gourd and with clarified butter prepared from the milk of valli (a creeper) for half a month, makes the hair white.
* A bitter gourd, a stinking insect (putikita), and a white house-lizard; when a paste prepared from these is applied to the hair, the latter becomes as white as a conch-shell.
When any part of the body of a man is rubbed over with the pastry (kalka) prepared from tinduka (glutinosa) and arishta (soap-berry), together with the dung of a cow, the part of the body being also smeared over with the juice of bhalldtaka (semecarpus Kautilya's Arthashastra anacardium), he will catch leprosy in the course of a month.
(The application of the paste prepared from) gunja seeds kept previously for seven nights in the mouth of a white cobra or in the mouth of a house-lizard brings on leprosy.
External application of the liquid essence of the egg of a parrot and a cuckoo brings on leprosy.
The pastry or decoction prepared from priydla (chironjia sapida or vitis vinifera?) is a remedy for leprosy.
Whoever eats the mixture of the powders of the roots of kukkuta (marsilia dentata), kosdtaki {duff a pentandra), and satdvari (asparagus racemosus) for a month will become white.
Whoever bathes in the decoction of vata (banyan tree) and rubs his body with the paste prepared from sahachara (yellow barleria) becomes black.
Sulphuret of arsenic and red arsenic mixed with the oil extracted from sakuna (a kind of bird) and kanka (a vulture) causes blackness.
The powder of khadyota (fire-fly) mixed with the oil of mustard seeds emits light at night.
The powder of khadyota (fire-fly) and gandupada (earth-worm) or the powder of ocean animals mixed with the powder of bhringa (malabathrum), kapdla (a pot-herb), and khadira (mimosa catechu), and karnikdra (pentapetes acerifolia), combined with the oil of sakuna (a bird) and kanka (vulture), is tejanachurna (ignition powder).
Kautilya's Arthashastra When the body of a man is rubbed over with the powder of the charcoal of the bark of pdribhadraka (erythrina indica) mixed with the serum of the flesh of manduka (a frog), it can be burnt with fire (without causing hurt).
The body which is painted with the pastry (kalka) prepared from the bark of pdribhadraka (erythrina indica) and sesamum seeds burns with fire.
The ball prepared from the powder of the charcoal of the bark ofpilu (careya arbor ea) can be held in hand and burnt with fire.
When the body of a man is smeared over with the serum of the flesh of a frog, it burns with fire (with no hurt).
When the body of a man is smeared over with the above serum as well as with the oil extracted from the fruits of kusa (ficus religiosa), and amra (mango tree), and when the powder prepared from an ocean frog (samdura manduki), phenaka (sea-foam), and sarjarasa (the juice of vatica robusta) is sprinkled over the body, it burns with fire (without being hurt).
When the body of a man is smeared over with sesamum oil mixed with equal quantities of the serum of the flesh of a frog, crab, and other animals, it can burn with fire (without hurt).
The body which is smeared over with the serum of the flesh of a frog burns with fire.
The body of a man, which is rubbed over with the powder of the root of bamboo (yenu) and saivdla (aquatic plant), and is smeared over with the serum of the flesh of a frog, burns with fire.
Whoever has anointed his legs with the oil extracted from the Kautilya's Arthashastra paste prepared from the roots of pdribhadraka (erythrina indica), pratibala (?), vanjula (a kind of ratan or tree), vajra (andropogon muricatum or euphorbia), and kadali (banana), mixed with the serum of the flesh of a frog, can walk over fire (without hurt).
* Oil should be extracted from the paste prepared from the roots of pratibala, vanjula and pdribhadraka, all growing near water, the paste being mixed with the serum of the flesh of a frog.
* Having anointed one's legs with this oil, one can walk over a white-hot mass of fire as though on a bed of roses.
When birds such as a hamsa (goose), krauncha (heron), mayura (peacock) and other large swimming birds are let to fly at night with a burning reed attached to their tail it presents the appearance of a fire-brand falling from the sky (ulkd).
Ashes caused by lightning quench the fire.
When, in a fireplace, kidney beans (mdsha) wetted with the menstrual fluid of a woman, as well as the roots of vajra (andropogon muricatum) and kadali (banana), wetted with the serum of the flesh of a frog are kept, no grains can be cooked there.
Cleansing the fire place is its remedy.
By keeping in the mouth a ball-like piece of pilu (careya arberea) or a knot of the root of linseed tree (suvarchala) with fire inserted within the mass of the ball and wound round with threads and cotton (pichu), volumes of smoke and fire can be breathed out.
When the oil extracted from the fruits of kusa (ficus religiosa) and dmra (mango) is poured over the fire, it burns even in the storm.
Kautilya's Arthashastra Sea-foam wetted with oil and ignited keeps burning when floating on water.
The fire generated by churning the bone of a monkey by means of a bamboo stick of white and black colour (kalmdshavenu) burns in water instead of being quenched.
There will burn no other fire where the fire generated by churning, by means of a bamboo stick of white and black colour, the left side rib-bone of a man killed by a weapon or put to the gallows; or the fire generated by churning the bone of a man or woman by means of the bone of another man is circumambulated thrice from right to left.
* When the paste prepared from the animals such as chuchundari (musk-rat), khanjarita (?) and khdrakita (?), with the urine of a horse is applied to the chains with which the legs of a man are bound, they will be broken to pieces.
The sun-stone (ayaskdnta) or any other stone (will break to pieces) when wetted with the serum of the flesh of the animals kulinda (?), dardura (?), and khdrakita (?).
The paste prepared from the powder of the rib-bone of ndraka (?), a donkey, kanka (a kind of vulture), and bhdsa (a bird), mixed with the juice of water-lily, is applied to the legs of bipeds and quadrupeds (while making a journey).
When a man makes a journey, wearing the shoes made of the skin of a camel, smeared over with the serum of the flesh of an owl and a vulture and covered over with the leaves of the banyan tree, he can walk fifty yojanas without any fatigue.
(When the shoes are smeared over with) the pith, marrow or sperm of the birds, syena, kanka, kdka, gridhra, hamsd, krauncha, Kautilya's Arthashastra and vichiralla, (the traveller wearing them) can walk a hundred yojanas (without any fatigue).
The fat or serum derived from roasting a pregnant camel together with saptaparna (lechites scholaris) or from roasting dead children in cremation grounds, is applied to render a journey of a hundred yojanas easy.
* Terror should be caused to the enemy by exhibiting these and other wonderful and delusive performances; while anger causing terror is common to all, terrification by such wonders is held as a means to consolidate peace.
[Thus ends Chapter II, "Wonderful and Delusive Contrivances," in Book XIV, "Secret Means," of the Arthasdstra of Kautilya. End of the hundred and forty- seventh chapter from the beginning.]
CHAPTER III. THE APPLICATION OF MEDICINES AND MANTRAS.
HAVING pulled out both the right and the left eye-balls of a cat, camel, wolf, boar, porcupine, vdguli (?), naptri (?), crow and owl, or of any one, two, or three, or many of such animals as roam at nights, one should reduce them to two kinds of powder. Whoever anoints his own right eye with the powder of the left eye and his left eye with the powder of the right eye-ball can clearly see things even in pitch dark at night.
* One is the eye of a boar; another is that of a khadyota (fire-fly), or a crow, or a mina bird. Having anointed one's own eyes with the above, one can clearly see things at night.
Having fasted for three nights, one should, on the day of the star, Pushya, catch hold of the skull of a man who has been killed Kautilya's Arthashastra with a weapon or put to the gallows. Having filled the skull with soil and barley seeds, one should irrigate them with the milk of goats and sheep. Putting on the garland formed of the sprouts of the above barley crop, one can walk invisible to others.
Having fasted for three nights and having afterwards pulled out on the day of the star of Pushya both the right and the left eyes of a dog, a cat, an owl, and a vdguli (?), one should reduce them to two kinds of powder. Then having anointed one's own eyes with this ointment as usual, one can walk invisible to others.
Having fasted for three nights, one should, on the day of the star of Pushya, prepare a round-headed pin (saldkd) from the branch of purushaghdti (punndga tree). Then having filled with ointment (anjana) the skull of any of the animals which roam at nights, and having inserted that skull in the organ of procreation of a dead woman, one should burn it. Having taken it out on the day of the star of Pushya and having anointed one's own eyes with that ointment, one can walk invisible to others.
Wherever one may happen to see the corpse burnt or just being burnt of a Brahman who kept sacrificial fire (while alive), there one should fast for three nights; and having on the day of the star of Pushya formed a sack from the garment of the corpse of a man who has died from natural causes, and having filled the sack with the ashes of the Brahman 's corpse, one may put on the sack on one's back, and walk invisible to others.
The slough of a snake filled with the powder of the bones and marrow or fat of the cow sacrificed during the funeral rites of a Brahman, can, when put on the back of cattle, render them invisible.
The slough of prachaldka (a bird?) filled with the ashes of the Kautilya's Arthashastra corpse of a man dead from snake-bite, can render beasts (mriga) invisible.
The slough of a snake (ahi) filled with the powder of the bone of the knee-joint mixed with that of the tail and dung (purisha) of an owl and a vdguli (?), can render birds invisible.
Such are the eight kinds of the contrivances causing invisibility.
* I bow to Bali, son of Virochana; to Sambara acquainted with a hundred kinds of magic; to Bhandirapdka, Naraka, Nikumbha, and Kumbha.
* I bow to Devala and Ndrada; I bow to Sdvarnigdlava; with the permission of these I cause deep slumber to thee.
* Just as the snakes, known as ajagara (boa-constrictor) fall into deep slumber, so may the rogues of the army who are very anxious to keep watch over the village; * With their thousands of dogs (bhandaka) and hundreds of ruddy geese and donkeys, fall into deep slumber; I shall enter this house, and may the dogs be quiet.
* Having bowed to Manu, and having tethered the roguish dogs (sunakaphelaka), and having also bowed to those gods who are in heaven, and to Brdhmans among mankind; * To those who are well versed in their Vedic studies, those who have attained to Kaildsa (a mountain of god Siva) by observing penance, and to all prophets, I do cause deep slumber to thee.
The fan (chamari) comes out; may all combinations retire. Oblation to Manu, O Aliti and Paliti.
The application of the above mantra is as follows:— Having fasted for three nights, one should, on the fourteenth Kautilya's Arthashastra day of the dark half of the month, the day being assigned to the star of Pushya, purchase from a low-caste woman (svapdki) vilikhdvalekhana (finger nails?). Having kept them in a basket (kandolika), one should bury them apart in cremation grounds. Having unearthed them on the next fourteenth day, one should reduce them to a paste with kumdri (aloe?) and prepare small pills out of the paste. Wherever one of the pills is thrown, chanting the above mantra, there the whole animal life falls into deep slumber.
Following the same procedure, one should separately bury in cremation grounds three white and three black dart-like hairs (salyaka) of a porcupine. When, having on the next fourteenth day taken them out, one throws them together with the ashes of a burnt corpse, chanting the above mantra, the whole animal life in that place falls into deep slumber.
* I bow to the goddess Suvarnapushpi and to Brahmdni, to the god Brahma, and to Kusadhvaja; I bow to all serpents and goddesses; I bow to all ascetics.
* May all Brdhmans and Kshattriyas come under my power; may all Vaisyas and, Sudras be at my beck and call, Oblation to thee, O, Amile, Kimile, Vayujdre, Prayoge, Phake, Kavayusve, Vihdle, and Dantakatake, oblation to thee.
* May the dogs which are anxiously keeping watch over the village fall into deep and happy slumber; these three white dart-like hairs of the porcupine are the creation of Brahma.
* All prophets (siddha) have fallen into deep slumber. I do cause sleep to the whole village as far as its boundary till the sun rises. Oblation!
The application of the above mantra is as follows:— Kautilya's Arthashastra When a man, having fasted for seven nights and secured three white dart-like hairs of a porcupine, makes on the fourteenth day of the dark half of the month oblations into the fire with 108 pieces of the sacrificial fire-wood of khadira (mimosa catechu) and other trees together with honey and clarified butter chanting the above mantra, and when, chanting the same mantra, he buries one of the hairs at the entrance of either a village or a house within it, he causes the whole animal life therein to fall into deep slumber.
* I bow to Bali, the son of Vairochana, to S'atamdya, S'ambara, Nikumbha, Naraka, Kumbha, Tantukachchha, the great demon; * To Armdlava, Pramila, Mandoluka, Ghatodbala, to Krishna with his followers, and to the famous woman, Paulomi.
* Chanting the sacred mantras, I do take the pith or the bone of the corpse (savasdrika) productive of my desired ends— may S'alaka demons be victorious; salutation to them; oblation!— May the dogs which are anxiously keeping watch over the village fall into deep and happy slumber.
* May all prophets (siddhdrthdh) fall into happy sleep about the object which we are seeking from sunset to sunrise and till the attainment of my desired end. Oblation!
The application of the above mantra is as follows:— Having fasted for four nights and having on the fourteenth day of the dark half of the month performed animal sacrifice (ball) in cremation grounds, one should, repeating the above mantra, collect the pith of a corpse (savasdrika) and keep it in a basket made of leaves (pattrapauttalikd). When this basket, being pierced in the centre by a dart-like hair of a porcupine, is buried, chanting the above mantra, the whole animal life therein falls into deep slumber.
* I take refuge with the god of fire and with all the goddesses Kautilya's Arthashastra in the ten quarters; may all obstructions vanish and may all things come under my power. Oblation.
The application of the above mantra is as follows:— Having fasted for three nights and having on the day of the star of Pushya prepared twenty-one pieces of sugar-candy, one should make oblation into the fire with honey and clarified butter; and having worshipped the pieces of sugar-candy with scents and garlands of flowers, one should bury them. When, having on the next day of the star of Pushya unearthed the pieces of sugar-candy, and chanting the above mantra, one strikes the door-panel of a house with one piece and throws four pieces in the interior, the door will open itself.
Having fasted for four nights, one should on the fourteenth day of the dark half of the month get a figure of a bull prepared from the bone of a man, and worship it, repeating the above mantra. Then a cart drawn by two bulls will be brought before the worshipper who can (mount it and) drive in the sky and tell all that is connected with the sun and other planets of the sky.
O, Chanddli Kumbhi, Tumba Katuka, and Sdrigha, thou art possessed of the bhaga of a woman, oblation to thee.
When this mantra is repeated, the door will open and the inmates fall into sleep.
Having fasted for three nights, one should on the day of the star of Pushya fill with soil the skull of a man killed with weapons or put to the gallows, and, planting in it valli (vallari?) plants, should irrigate them with water. Having taken up the grown-up plants on the next day of the star of Pushya (i.e., after 27 days), one should manufacture a rope from them. When this rope is cut into Kautilya's Arthashastra two pieces before a drawn bow or any other shooting machine, the string of those machines will be suddenly cut into two pieces.
When the slough of a water- snake (udakdhi) is filled with the breathed-out dirt (uchchhvdsamrittika?) of a man or woman (and is held before the face and nose of any person), it causes those organs to swell.
When the sack-like skin of the abdomen of a dog or a boar is filled with the breathed-out dirt {uchchhvdsamrittika) of a man or woman and is bound (to the body of a man) with the ligaments of a monkey, it causes the man's body to grow in width and length (dndha), When the figure of an enemy carved out of rdjavriksha {cassia fistula) is besmeared with the bile of a brown cow killed with a weapon on the fourteenth day of the dark half of the month, it causes blindness (to the enemy).
Having fasted for four nights and offered animal sacrifice (bali) on the fourteenth day of the dark half of the month, one should get a few bolt-like pieces prepared from the bone of a man put to the gallows. When one of these pieces is put in the feces or urine (of an enemy), it causes (his) body to grow in size {dndha); and when the same piece is buried under the feet or seat (of an enemy), it causes death by consumption; and when it is buried in the shop, fields, or the house (of an enemy), it causes him loss of livelihood.
The same process of smearing and burying holds good with the bolt-like pieces {kilaka) prepared from vidyuddanda tree. * When the nail of the little finger {punarnavam avdchinam?) nimba {nimba melia), kdma {bdellium), madhu {celtis orientalis), the hair of a monkey, and the bone of a man, all wound round with Kautilya's Arthashastra the garment of a dead man.
* Is buried in the house of, or is trodden down by, a man, that man with his wife, children and wealth will not survive three fortnights.
* When the nail of the little finger, nimba (nimba melia), kdma (bdellium), madhu (celtis orientalis), and the bone of a man dead from natural causes are buried under the feet of, * Or near the house of, a man or in the vicinity of the camp of an army, of a village, or of a city, that man (or the body of men) with wife, children, and wealth will not survive three fortnights.
* When the hair of a sheep and a monkey, of a cat and mongoose, of Brdhmans, of low-caste men (svapdka), and of a crow and an owl is collected, * And is made into a paste with faeces (vishtdvakshunna), its application brings on instantaneous death. When a flower garland of a dead body, the ferment derived from burning corpse, the hair of a mangoose, * And the skin of scorpion, a bee, and a snake are buried under the feet of a man, that man will lose all human appearance so long as they are not removed.
Having fasted for three nights and having on the day of the star of Pushya planted gunja seeds in the skull, filled with soil, of a man killed with weapons or put to the gallows, one should irrigate it with water. On the new or full moon day with the star of Pushya, one should take out the plants when grown, and prepare out of them circular pedestals (mandalikd). When vessels containing food and water are placed on these pedestals, the food stuffs will never decrease in quantity.
When a grand procession is being celebrated at night, one should cut off the nipples of the udder of a dead cow and burn them in a torch-light flame. A fresh vessel should be plastered in the interior with the paste prepared from these burnt nipples, mixed with the urine of a bull. When this vessel, taken round the village in Kautilya's Arthashastra circumambulation from right to left, is placed below, the whole quantity of the butter produced by all the cows (of the village) will collect itself in the vessel.
On the fourteenth day of the dark half of the month combined with the star of Pushya, one should thrust into the organ of procreation of a dog or heat an iron seal (kataldyasam mudrikam) and take it up when it falls down of itself. When, with this seal in hand, a collection of fruits is called out, it will come of itself (before the magician).
* By the power of mantras, drugs, and other magical performances, one should protect one's own people and hurt those of the enemy.
[Thus ends Chapter III, "The Application of Medicine and Mantras," in Book XIV, "Secret Means," of the Arthasdstra of Kautilya. End of the hundred and forty-eighth chapter from the beginning.]
CHAPTER IV. REMEDIES AGAINST THE INJURIES OF ONE'S OWN ARMY.
WITH regard to remedies against poisons and poisonous compounds applied by an enemy against one's own army or people:— When the things that are meant for the king's use, inclusive of the limbs of women, as well as the things of the army are washed in the tepid water prepared from the decoction of sleshmdtaki (sebesten or cordia myk), kapi (emblica officinalis), madanti (?), danta (ivory), satha (Citron tree), gojigi (gojihva 1—elephantophus scaber), visha (aconitum ferox), pdtali (bignonia suave olens), bala (lida cardifolia et rombifolia), syondka (bignonia indica), Kautilya's Arthashastra punarnava (?), sveta (andropogon aciculatum), and tagara (taberncemontana coronaria), mixed with chandana (sandal) and the blood of saldvriki (jackal), it removes the bad effects of poison.
The mixture prepared from the biles of prishata (red- spotted deer), nakula (mongoose), nilakantha (peacock), and godhd (alligator), with charcoal powder (mashirdji), combined with the sprouts (agra) of sinduvdra (vitex trifolia), tagara (taberncemontana coronaria, varuna)(teriandium indicum), tanduliyaka (amaranthus polygamus), and sataparva (convolvulus repens) together with pinditaka (vangueria spinosa) removes the effects of the mixture of madana.
Among the decoctions of the roots of srigdla (bignonia indica), vinna (?), madana, sinduvdra (vitex trifolia), tagara (taberncemontana coronaria), and valli, (a creeper?), any one or all mixed with milk removes, when drunk, the effects of the mixture of madana.
The stinking oil extracted from kaidarya (vangueria spinosa) removes madness.
The mixture prepared from priyangu (panic seed) and naktamdla (galedupa arborea) removes, when applied through the nose, leprosy.
The mixture prepared from kushtha (costus) and lodhra (symplocus) removes consumption.
The mixture prepared from katuphala (glelina arborea), dravanti (anthericum tuberosum), and vilanga (a kind of seed) removes, when applied through the nose, headache and other diseases of the head.
Kautilya's Arthashastra The application of the mixture prepared from priyangu (panic seed), manjishtha (rubia manjit), tagara (taberncemontana coronaria), lakshdrasa (the juice or essence of lac) madhuka (?), haridrd (turmeric), and kshaudra (honey) to persons who have fallen senseless by being beaten by a rope, by falling into water, or by eating poison, or by being whipped, or by falling, resuscitates them.
The proportion of a dose is as much as an aksha (?) to men; twice as much to cows and horses; and four times as much to elephants and camels.
A round ball (mani) prepared from the above mixture and containing gold (rukma) in its centre, removes the the effects due to any kind of poison.
A round ball (mani) prepared from the wood of asvattha (holy fig tree) growing wound round with the plants such as jivanti (a medicinal plant), sveta (andropogan aciculatum) the flower of mushkaka (a species of tree), and vanaddka (epidendrum tesseloides), removes the effects due to any kind of poison.
* The sound of trumpets painted with the above mixture destroys poison; whoever looks at a flag or banner besmeared with the above mixture will get rid of poison.
* Having applied these remedies to secure the safety of himself and his army, a king should make use of poisonous smokes and other mixtures to vitiate water against his enemy.
[Thus ends Chapter IV, "Remedies against the Injuries of One's Own Army," in Book XIV, "Secret Means," of the Arthasdstra of Kautilya. End of the hundred and forty-ninth chapter from the beginning. With this, ends the fourteenth Book "Secret Means," of the Arthasdstra of Kautilya.]
Kautilya's Arthashastra Book XV, "The Plan of a Treatise" CHAPTER I. PARAGRAPHICAL DIVISIONS OF THIS TREATISE.
THE subsistence of mankind is termed artha, wealth; the earth which contains mankind is also termed artha, wealth; that science which treats of the means of acquiring and maintaining the earth is the Arthasdstra, Science of Polity.
It contains thirty-two paragraphical divisions; the book (adhikarana), contents (vidhdna), suggestion of similar facts (yoga), the meaning of a word (paddrtha), the purport of reason (hetvartha), mention of a fact in brief (uddesa), mention of a fact in detail (nirdesa), guidance (upadesa), quotation, (apadesa), application (atidesa) the place of reference (pradesa), simile (upamdna), implication (arthdpatti), doubt (samsaya), reference to similar procedure (presanga), contrariety (viparyaya), ellipsis (vakyasesha), acceptance (anumata), explanation (vydkhaydna), derivation (nirvachana), illustration (nidarsana), exception (apavarga), the author's own technical terms (svasanjd), prima facie view (purva paksha), rejoinder (uttrapaksha), conclusion (ekdnta), reference to a subsequent portion (andgatdvekshana), reference to a previous portion (atikrantdvekshana), command (niyoga), alternative (vikalpa), compounding together (samuchchaya), and determinable fact (uhya).
That portion of a work in which a subject or topic is treated of is a book, as for example: "This Arthasastra or Science of Polity has been made as a compendium of all those Arthasastras which, as a guidance to kings in acquiring and maintaining the earth, have Kautilya's Arthashastra been written by ancient teachers."
A brief description of the matter contained in a book is its contents, as: "the end of learning; association with the aged; control of the organs of sense; the creation of ministers, and the like."
Pointing out similar facts by the use of such words as 'These and the like,' is suggestion of similar facts; for example: "The world consisting of the four castes and the four religious divisions and the like."
The sense which a word has to convey is its meaning; for example, with regard to the words mulahara: "Whoever squanders the wealth acquired for him by his father and grandfather is a mulahara, prodigal son."
What is meant to prove an assertion is the purport of reason; for example: "For charity and enjoyment of life depend upon wealth."
Saying in one word is mentioning a fact in brief; for example: "It is the control of the organs of sense on which success in learning and discipline depend."
Explanation in detached words is the mentioning of a fact in detail; for example: "Absence of discrepancy in the perception of sound, touch, colour, flavour, and scent by means of the ear, the skin, the eyes, the tongue, and the nose, is what is meant by restraint of the organs of sense."
Such statement as "Thus one should live," is guidance; for example: "Not violating the laws of righteousness and economy, he should live."
Kautilya's Arthashastra Such statement, as 'he says thus,' is a quotation; for example: "The school of Manu say that a king should make his assembly of ministers consist of twelve ministers; the school of Brihaspati say that it should consist of sixteen ministers; the school of Usans say it should contain twenty members; but Kautilya holds that it should contain as many ministers as the need of the kingdom requires."
When a rule dwelt upon in connection with a question is said to apply to another question also, it is termed application; for example: "What is said of a debt not repaid holds good with failure to make good a promised gift."
Establishing a fact by what is to be treated of later on is 'place of reference;' for example: "By making use of such strategic means as conciliation, bribery, dissension, and coercion, as we shall explain in connection with calamities."
Proving an unseen thing or course of circumstances by what has been seen is simile; for example: "Like a father his son, he should protect those of his subjects who have passed the period of the remission of taxes."
What naturally follows from a statement of facts, though not spoken of in plain terms, is implication; for example, "Whoever has full experience of the affairs of this world should, through the medium of the courtiers and other friends, win the favour of a king who is of good character and worthy sovereign. It follows from this that no one should seek the favour of a king through the medium of the king's enemies."