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Arthashastra (अर्थशास्त्रम्) (view source)
Revision as of 03:40, 13 April 2020
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History has seen and read several authors of the ancient period but none like Kautalya. A mastermind behind the great work called 'Arthashastra' (अर्थशास्त्रम्) Kautilya, has the recognition of being the most influential political philosopher and guide for Chandragupta Maurya during the 326 B.C., Mauryan era. Kautalya's work is an enema written originally in Sanskrit and he is considered the greatest political thinker and state craftsman Indian civilization has ever produced. The veracity of application to Kautilya's Arthashastra ranges to limitless boundaries of knowledge and learning from medicine to education to philosophy and even to contemporary management sciences. Arthashastra is a ''moolamantra'' not only for political governance but also a ''guptamantra'' for corporate management governance.The preaching of अर्थशास्त्रम् elevate human thinking to work with sixth sense engaging cognitive, affective and connative domains to keep control over mind, body and self so that institutions can prosper.
History has seen and read several authors of the ancient period but none like Kautalya. A mastermind behind the great work called 'Arthashastra' (अर्थशास्त्रम्) Kautilya, has the recognition of being the most influential political philosopher and guide for Chandragupta Maurya during the 326 B.C., Mauryan era. Kautalya's work is an enema written originally in Sanskrit and he is considered the greatest political thinker and state craftsman Indian civilization has ever produced. The veracity of application to Kautilya's Arthashastra ranges to limitless boundaries of knowledge and learning from medicine to education to philosophy and even to contemporary management sciences. Arthashastra is a ''moolamantra'' not only for political governance but also a ''guptamantra'' for corporate management governance.The preaching of अर्थशास्त्रम् elevate human thinking to work with sixth sense engaging cognitive, affective and connative domains to keep control over mind, body and self so that institutions can prosper.
While there may be doubts from the very fact as to how his name should be spelt (as Kautalya or Kautilya) to his native place of birth and origin ('<nowiki/>''Taksasila''' in Punjab or Dravidian from South, or a Nampudiri of Kerala or Magadha in South Bihar) to whether he truly scripted the Arthashastram, the world still believes with credible evidences provided by exponents that he is the architect of this monumental work. He was called Kautila because he belonged to Kautalyagotra. Born at 'Canaka' in Punjab as it is believed, he was called Canakya but later baptized to Visnugupts by his parents. Hence the names Kautalya, Canakya and Visnugupta are the resounding names in literature. The Chanakya Neeti is nothing but a political strategy suggesting ways and means to combat any administrative and political eventuality. When the Nanada dynasty was weaning to self destruction there was void in the political climate for a strong administrator to manage the reigns.The political doldrums, foreign invasions, social unrest and mis-governance presented fertile opportunity to Kautalya and he immediately seized it. Not interested in power, position and authority, he found and fermented Chandragupta Maurya to lead the Mauryan empire teaching him all tricks of the trade codified in his treatise Arthashastram, to the extent that the Mauryan dynasty become the uncontested power for several years in history. The treatise covers all social , political. warfare, welfare, law, policy making, economics, finance, and disciplinary aspects of administration that led the Mauryan dynasty to claim a unique political fabric of its own. Kautalya's Arthashasta is a work justifying every type of tactic played craftily so as to offer real life solution to every conceivable hypothetical situation. Single and brahmin, simple yet bold, austere yet opportunist, never forgetting a slight yet scheming, Chanakya was known to achieve his ultimate purpose regardless of the means (referred also as Indian Machiavelli) as he never admitted defeat of purpose due to means unsuited to the end.
While there may be doubts from the very fact as to how his name should be spelt (as Kautalya or Kautilya) to his native place of birth and origin ('<nowiki/>''Taksasila''' in Punjab or Dravidian from South, or a Nampudiri of Kerala or Magadha in South Bihar) to whether he truly scripted the Arthashastram, the world still believes with credible evidences provided by exponents that he is the architect of this monumental work. He was called Kautila because he belonged to Kautalyagotra. Born at 'Canaka' in Punjab as it is believed, he was called Canakya but later baptized to Visnugupts by his parents. Hence the names Kautalya, Canakya and Visnugupta are the resounding names in literature. The Chanakya Neeti is nothing but a political strategy suggesting ways and means to combat any administrative and political eventuality. When the Nanada dynasty was weaning to self destruction there was void in the political climate for a strong administrator to manage the reigns.The political doldrums, foreign invasions, social unrest and mis-governance presented fertile opportunity to Kautalya and he immediately seized it. Not interested in power, position and authority, he found and fermented Chandragupta Maurya to lead the Mauryan empire teaching him all tricks of the trade codified in his treatise Arthashastram, to the extent that the Mauryan dynasty become the uncontested power for several years in history. The treatise covers all social , political. warfare, welfare, law, policy making, economics, finance, and disciplinary aspects of administration that led the Mauryan dynasty to claim a unique political fabric of its own. Kautalya's Arthashasta is a work justifying every type of tactic played craftily so as to offer real life solution to every conceivable hypothetical situation. Single and brahmin, simple yet bold, austere yet opportunist, never forgetting a slight yet scheming, Chanakya was known to achieve his ultimate purpose regardless of the means (referred also as Indian Machiavelli) as he never admitted defeat of purpose due to means unsuited to the end.
== Importance of ArthaShastra<ref>Lecture Notes of Prof C. D. Sebastian, IIT Bombay</ref> ==
When Arthashastra was discovered by Rudrapatnam Shamashastry, he could not have anticipated the revolution in Indian self-image his discovery would bring about. The text became a focal point with which to contest every cliché that had been used to define India:
* A society that allegedly never had a rational state suddenly acquired one
* A society defined by a dreamy moralism suddenly acquired a narrative of steely realism
* A society without a history of political thought acquired a master text in political theory
* A society without sophisticated economic thinking acquired insight into the foundations of wealth
* A society without a strategic culture acquired a veritable theory of international relations
* A nation with ostensibly no political identity acquired a prehistory of political unity.
'''Introduction'''
'''Introduction'''
Written nearly 1500 years ago, the relevance of Arthshastra is often re-validated in the present century, one can always say that human beings have always remained the same over generations and their attitude, desire, thinking and behaviour is governed by their surroundings, challenges and opportunities open to them. Some of their native instincts may be nature and ancestoral but lot of it is nurture and environment. States may have been divided, reconfigured, and re-defined but the tenets of maintaining internal peace, managing external attacks, maintaining international relations among states continues to be the same. The statecraft of managing administration, governance and polity (social, economic and political structure) of the current times still borrows its foundation from the ancient tenets. So long as humans and societies are significant Arthashastram will be found relevant to creating ideal states.
Written nearly 1500 years ago, the relevance of Arthshastra is often re-validated in the present century, one can always say that human beings have always remained the same over generations and their attitude, desire, thinking and behaviour is governed by their surroundings, challenges and opportunities open to them. Some of their native instincts may be nature and ancestoral but lot of it is nurture and environment. States may have been divided, reconfigured, and re-defined but the tenets of maintaining internal peace, managing external attacks, maintaining international relations among states continues to be the same. The statecraft of managing administration, governance and polity (social, economic and political structure) of the current times still borrows its foundation from the ancient tenets. So long as humans and societies are significant Arthashastram will be found relevant to creating ideal states.
The Purusharthas follow ''dharma, artha, kama and moksha'' to be the 4 tenets human beings are expected to follow that is moral behaviour, wealth, worldly pleasure, and salvation. The Arthashastra follows Dharmashastra, which signifies duty, universal order, righteousness of the individual towards oneself, society and ancestors. Similarly the state comprising of the society, ministers ruler, priests and people are governed by morality, ethics, conventional and spiritual law; another manifestation of dharma. Kautilya himself assumed his dharmic responsibility by wandering in disguise for years only to find the boy 'Chandragupta' in the village grounds among cowherd and friends, to fit the royal line. Kautalya was so impressed with the boy that he purchased him for thousand ''panas i''mmediately and thereon gave him all the ''dikshas'' to fit into the role of a perfect king. It was Kautilya's orientation to Rajadharma that until he made Chandragupta the ruler of Magadha, and made it the most powerful dynasty he had sleepless nights, '''''Artha''''' meaning wealth''', f'''ollows dharm'''a.''' however in Arthashastram it signifies more than wealth. It talks of wealth of nations, territories, and well being of the individual inhabitants doing various occupations. The state plays a major role in appraising and elevating the material status and well being of its people. Therefore Artha is not as simple to mean money, worldly possession or capital. Rather it means the 'scientific economics' of a state stressing on treasury, revenue, expenditures, state taxes, budgets, accounts and productive output of enterprises which in turn enhance the material status of human society and individuals within it.
The Purusharthas follow ''dharma, artha, kama and moksha'' to be the 4 tenets human beings are expected to follow that is moral behaviour, wealth, worldly pleasure, and salvation. The Arthashastra follows Dharmashastra, which signifies duty, universal order, righteousness of the individual towards oneself, society and ancestors. Similarly the state comprising of the society, ministers ruler, priests and people are governed by morality, ethics, conventional and adhyatmik law; another manifestation of dharma. Kautilya himself assumed his dharmic responsibility by wandering in disguise for years only to find the boy 'Chandragupta' in the village grounds among cowherd and friends, to fit the royal line. Kautalya was so impressed with the boy that he purchased him for thousand ''panas i''mmediately and thereon gave him all the ''dikshas'' to fit into the role of a perfect king. It was Kautilya's orientation to Rajadharma that until he made Chandragupta the ruler of Magadha, and made it the most powerful dynasty he had sleepless nights, '''''Artha''''' meaning wealth''', f'''ollows dharm'''a.''' however in Arthashastram it signifies more than wealth. It talks of wealth of nations, territories, and well being of the individual inhabitants doing various occupations. The state plays a major role in appraising and elevating the material status and well being of its people. Therefore Artha is not as simple to mean money, worldly possession or capital. Rather it means the 'scientific economics' of a state stressing on treasury, revenue, expenditures, state taxes, budgets, accounts and productive output of enterprises which in turn enhance the material status of human society and individuals within it.
Dr. Radhakrishnan said that artha takes note of the economic and political life of a person, the craving for power and property. While the pursuit of wealth and happiness is a legitimate human aspiration, they should be gained through righteousness (Dharma), if they are to lead to spiritual freedom of a person (Moksha)<ref>Radhakrishnan, S. (1926). ''Hindu view of life''. George Allen And Unwin Ltd, London.</ref>.
== Contents ==
== Contents ==
21.18 Self Protection
21.18 Self Protection
'''Adhikaram II''' : ''''Adhyakshapracharaha''''
'''Adhikaram II''' : '<nowiki/>'''Adhyakshapracharaha''''
Book II : <nowiki>''</nowiki>Authorities"
Book II : <nowiki>''</nowiki>Authorities"
557.56 The Duty of a City Superintendent
557.56 The Duty of a City Superintendent
'''Adhikaranam III''' : ''''Dharmastheeyam''''
'''Adhikaranam III''' : '<nowiki/>'''Dharmastheeyam''''
Book III : On Laws
Book III : On Laws
77.75 Miscellaneous Offences
77.75 Miscellaneous Offences
'''Adhikaram IV''' ''''Kantakashodhanam''''
'''Adhikaram IV''' '<nowiki/>'''Kantakashodhanam''''
Book IV : Removal of Thorns
Book IV : Removal of Thorns
The over-arching framework of vedas, anviksiki or varta is Dandaniti (Law of Administration) . All the progress and prosperity in personal, social, professional or worldly affairs can be best achieved only through the law of punishment pronounced by the government. This explains why students in their Bramhacharya phase underwent rigorous academic training, physical strain and conditioned daily life only to emphasize to them , the importance of discipline should they desire for prosperity through rest of their life. For the protection, enhancement, distribution and obtaining the unobtainable, the course of administration by law has no substitute. Hence Authorities maintain that for universal progress, gain and prosperity there is no substitute for Danda the instrument of strict administration to control people at large. However Kautlaya is neither in favour of too harsh a punishment nor too mild; in fact punishments are recommended in proportion to the intensity of the crime. Such a proportionate punishment would protect the oppressed and weak from the strong, discourages mendicants in the forests and encourage people to observe righteousness, earn wealth and enjoy life.
The over-arching framework of vedas, anviksiki or varta is Dandaniti (Law of Administration) . All the progress and prosperity in personal, social, professional or worldly affairs can be best achieved only through the law of punishment pronounced by the government. This explains why students in their Bramhacharya phase underwent rigorous academic training, physical strain and conditioned daily life only to emphasize to them , the importance of discipline should they desire for prosperity through rest of their life. For the protection, enhancement, distribution and obtaining the unobtainable, the course of administration by law has no substitute. Hence Authorities maintain that for universal progress, gain and prosperity there is no substitute for Danda the instrument of strict administration to control people at large. However Kautlaya is neither in favour of too harsh a punishment nor too mild; in fact punishments are recommended in proportion to the intensity of the crime. Such a proportionate punishment would protect the oppressed and weak from the strong, discourages mendicants in the forests and encourage people to observe righteousness, earn wealth and enjoy life.
'''Adhikaram II''' : ''''Adhyakshapracharaha''''
विद्याविनय हेतुरिन्द्र्यजयः कामक्रोधलोभ मानम दहर्ष त्या गात् कार्यः <ref>Book I Chapter VI section 3 verse 1</ref>
The success of imbibing the learning from sciences and discipline is established only if one can gain control over his sense organs. The control over ear, skin, eyes, tongue and nose is said to be achieved when man shakes away feelings like lust, anger, greed, vanity, haughtiness and excessive joy. It is maintained that a king may have control over the entire ''bhooloka'' but on failing to control his senses will eventually meet destruction and history knows of many such kings to have perished with their relatives and kingdom.
In addition to this there is a strong format of discipline to be followed while engaging ministers, counsellors, priests, secret spies and messengers in the cabinet of the royal house and treatment meted to a prince kept under restraint. The royal duties, self protection actions and control of enemy faction also goes by prescribed rules of discipline. From qualifications of the employed servicemen to their routine of performing duties, all the set of activities are governed by set of rules.
'''Adhikaram II''' : '<nowiki/>'''Adhyakshapracharaha''''
The Book II is a treatise on 'Authorities' . There is an elaborate description of almost every authority vested within a state and the modalities of its effective regulation. The village, land area and forts are the ground assets of a state and their division for the purpose of construction of forts, buildings and village settlements in the backdrop of an overall layout of the fortified city have been described through the chapters. The space for a centralized granary under the responsibility of director of stores clearly stating his duties have been further elucidated. Finance is the backbone of the economy. Wealth creation, revenue collection, bullion market and central exchequer have been greatly emphasized as they are the pillars that uplift the economic growth and social status of the state. The duties and responsibilities of the revenue officers in terms of collection, counting, depositing, maintaining perfect financial discipline of records, frequent audits of different types of income and expenditure accounts including coins, gems, jewels, precious stones and recovery of revenue misappropriated by state officers is dealt in the formative chapters of the book. Other crucial authorities forming the backbone of the economy other than finance mentioned in the text are trade and commerce to include mining, bullion, trade, forestry, armory (defence), scales weights standards and measures of time and space, tolls, weaving, agriculture, liquor, prostitutes, ships, cows , horses, elephants, chariots and infantry. The duties and engagements of all the state officers in the hierarchy belonging to each of these avenues like superintendents, supervisors, controllers and directors have been mentioned systematically. Commandments are mentioned even for passports, pastures, secret services, administration, city and army which are executed through individual superintendents handling each domain. This book is complete encyclopedia on departments that existed then and their functional aspects. These constitute the second book ' The Activity of the Heads of Departments"
The Book II is a treatise on 'Authorities' . There is an elaborate description of almost every authority vested within a state and the modalities of its effective regulation. The village, land area and forts are the ground assets of a state and their division for the purpose of construction of forts, buildings and village settlements in the backdrop of an overall layout of the fortified city have been described through the chapters. The space for a centralized granary under the responsibility of director of stores clearly stating his duties have been further elucidated. Finance is the backbone of the economy. Wealth creation, revenue collection, bullion market and central exchequer have been greatly emphasized as they are the pillars that uplift the economic growth and social status of the state. The duties and responsibilities of the revenue officers in terms of collection, counting, depositing, maintaining perfect financial discipline of records, frequent audits of different types of income and expenditure accounts including coins, gems, jewels, precious stones and recovery of revenue misappropriated by state officers is dealt in the formative chapters of the book. Other crucial authorities forming the backbone of the economy other than finance mentioned in the text are trade and commerce to include mining, bullion, trade, forestry, armory (defence), scales weights standards and measures of time and space, tolls, weaving, agriculture, liquor, prostitutes, ships, cows , horses, elephants, chariots and infantry. The duties and engagements of all the state officers in the hierarchy belonging to each of these avenues like superintendents, supervisors, controllers and directors have been mentioned systematically. Commandments are mentioned even for passports, pastures, secret services, administration, city and army which are executed through individual superintendents handling each domain. This book is complete encyclopedia on departments that existed then and their functional aspects. These constitute the second book ' The Activity of the Heads of Departments"
'''Adhikaranam III''' : ''''Dharmastheeyam''''
'''Adhikaranam III''' : '<nowiki/>'''Dharmastheeyam''''
Book III is a treatise 'On Laws'
Book III is a treatise 'On Laws'
One cannot deny that the over-archaic structure needed to regulate any authority within a state is its legal system. Adhikaranam III is a treatise on the laws that existed in the Mauryan empire with respect to its societal concerns varying over marriage, inheritance, property purchase, sale, destruction and infringements of agreements, debts and deposits, slavery, labour, robbery defamation, assault, gambling, betting and other miscellaneous offences. Indulging in cruel activities, like killing cows and Brahmans inflicting pain and injury or the use of harsh words are punishable crimes as the text say. Legal disputes and resolution mechanisms relating to these matters have been elucidated for peace and harmony to prevail in the society. The forms of punishment are of the nature of monetary fine or physical as the offence may be. The modes of payment of fine with interest rates have been described in various prakaranas. These constitute the third book 'Concerning Judges'.
One cannot deny that the over-archaic structure needed to regulate any authority within a state is its legal system. Adhikaranam III is a treatise on the laws that existed in the Mauryan empire with respect to its societal concerns varying over marriage, inheritance, property purchase, sale, destruction and infringements of agreements, debts and deposits, slavery, labour, robbery defamation, assault, gambling, betting and other miscellaneous offences. Indulging in cruel activities, like killing cows and Brahmans inflicting pain and injury or the use of harsh words are punishable crimes as the text say. Legal disputes and resolution mechanisms relating to these matters have been elucidated for peace and harmony to prevail in the society. The forms of punishment are of the nature of monetary fine or physical as the offence may be. The modes of payment of fine with interest rates have been described in various prakaranas. These constitute the third book 'Concerning Judges'.
'''Adhikaram IV:''' ''''Kantakashodhanam''''
'''Adhikaram IV:''' '<nowiki/>'''Kantakashodhanam''''
Book IV is a treatise on 'Removal of Thorns'.
Book IV is a treatise on 'Removal of Thorns'.