Nīti Sāra
Nīti Sāra, “the essence of right conduct”
Nīti means wise and right conduct, especially in ruling and in dealing with people, and sāra means “essence”. The Nīti Sāra is a body of practical wisdom about how rulers should behave, how a state should be run, and how people should deal with one another. In the Garuḍa Purāṇa, the Nīti Sāra is credited to Bṛhaspati, the guru of the devas. His sayings are given as guidance for rāja-dharma (the duties of a king) and for human life in general.
The Garuḍa Purāṇa notes that although this nīti was first taught for rājas (kings), it applies just as much to anyone who holds authority or a position of power.
On Taxes and Ruling
The Purāṇa uses a beautiful comparison for how a ruler should take taxes from the people:
“Collecting taxes from the people should be like a gardener gently picking flowers from a plant he has cared for, not like a woodcutter who cuts down the whole tree.”
The Garuḍa Purāṇa gives another version of the same idea, which is also found in Cāṇakya’s Arthaśāstra:
“The king should take taxes from the wealthy as a bee takes honey from a flower: gently, without causing pain. As one milks a cow’s udder and does not cut it off, one should use the wealthy for the good of the kingdom.”
On Wealth and Human Nature
yasyārthās tasya mitrāṇi yasyārthās tasya bāndhavāḥ | yasyārthāḥ sa pumāṃl loke yasyārthāḥ sa ca paṇḍitaḥ ||
tyajanti mitrāṇi dhanair vihīnaṃ putrāś ca dārāś ca suhṛj-janāś ca | te cārthavantaṃ punar āśrayanti artho hi loke purushasya bandhuḥ ||
Meaning: “Whoever has wealth has friends; whoever has wealth has relatives. Whoever has wealth is counted a man of the world; whoever has wealth is called a paṇḍita (learned man). Friends, wife, children and loved ones leave a man who loses his wealth. They come back when he gains it again. In this world, wealth alone is a man’s true ally.”
The text does not say that wealth is the highest goal. It uses this observation to teach rulers and others to see clearly what moves people, and to make sure that good rule gives people the material support they need to live by dharma.
On How Short Life Is
satyaṃ manoramāḥ kāmāḥ satyaṃ ramyā vibhūtayaḥ | kiṃ tu vanitāpāṅga-bhaṅgi-lolaṃ hi jīvitam ||
vyāghrīva tishṭhati jarā paritarjayantī rogāś ca śatrava iva prabhavanti gātre | āyuḥ parisravati bhinna-ghaṭād ivāmbho loko na cātmahitam ācaratīha kaścit ||
Meaning: “Yes, desires are real. Yes, riches are delightful. But life itself is as fleeting as a woman’s sideways glance. Old age waits like a tiger about to spring. Diseases attack the body like enemies. Life leaks away like water from a broken pot. Yet no one in this world acts for his own true good.”
This saying is not meant to make people gloomy. It is meant to create urgency. Rulers and subjects alike must practise dharma while they still can, because āyus (the span of life) is limited.
On the Truly Wise Person
para-strīshu mātṛ-darśanaṃ, para-dravye mṛttikā-darśanaṃ, sarva-prāṇishu ātma-darśanaṃ |
Meaning: “One who sees all women other than his own wife as mothers, sees other people’s wealth as mere earth, and sees his own ātman (self) in all living beings: that person alone is a true vidvān (wise man).”
On Officials and Ministers
A king’s kingdom lasts only when his sons, ministers, officials, purohitas (family priests) and his own senses all do their proper work. When any of these grows careless, the king cannot rule for long.
On choosing officials, the text says:
- The treasury minister must come from a good family and be truthful, pure, handsome and calm.
- The army commander must know the art of battle as well as have strength.
- A writer or secretary must be intelligent, well-spoken, learned, self-controlled and truly righteous.
- An ambassador must be wise and discerning, brave, able to read a situation, and bold enough to speak the truth.
- The minister of dharma must know śruti and smṛti (the Vedas and the law texts), be a scholar, and be a man of courage.
Gold is tested in four ways: by rubbing, cutting, heating and beating. In the same way, ministers and servants must be tested before they are trusted. This is an ancient principle of the śāstras (sacred teachings).
On Effort and Fate
udyogaḥ sāhasaṃ dhairyaṃ buddhiḥ śaktiḥ parākramaḥ | shaḍvidho yasya utsāhas tasya devo ‘pi śaṅkate ||
udyogena kṛte kārye siddhir yasya na vidyate | daivaṃ tasya pramāṇaṃ hi kartavyaṃ paurushaṃ sadā ||
Meaning: “One who has all six (effort, courage, steadiness, intelligence, śakti (power) and parākrama (valour)) is respected even by the devas. Only if success does not come after one’s best human effort may one put it down to fate. Paurusha (human effort) must always be made.”
A note that follows in the text says: “The paurusha of this birth becomes bhāgya (destiny) in the next.”
Sources
- Garuḍa Purāṇa, Ācāra Khaṇḍa, Chapters (Adhyāyas) 111–115