KAUTILYA CHANAKYA ARTHASHASTRA PDF

It identifies its author by the names ‘Kauṭilya’ and ‘Vishnugupta’, both names that are traditionally identified with Chanakya (c. – BC), who was a scholar. He is considered the author of the Arthashastra, meaning a texts on wealth. Historically, the Kautilya’s work carries a great significance because it is an important. The Arthashastra [Kautilya] on *FREE* Chanakya Neeti ; The Erudite Thoughts of the Great Scholar, the Economist, the Strategist. Chanakya.

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It was rediscovered in by R. Shamasastrywho published it in The title adthashastra is often translated to “the science of politics”, [12] [13] but the book Arthashastra has a broader scope.

The Arthashastra

The Arthashastra explores issues of social welfarethe collective ethics that hold a society together, advising the king that in times and in areas devastated by famine, epidemic and such acts of nature, or by war, he should initiate public projects such as creating irrigation waterways and building forts around major strategic holdings and towns and exempt taxes on those affected. The text was considered lost by colonial era scholars, until a manuscript was discovered in DuringShamasastry published English translations of the text in installments, in journals Indian Antiquary and Mysore Review.

DuringJulius Jolly and Richard Schmidt published a new edition of the text, which was based on a Malayalam script manuscript in the Bavarian State Library. In the s, fragmented sections of a north Indian version of Arthashastra were discovered in form of a Devanagari manuscript in a Jain library in PatanGujarat. A new edition based on this manuscript was published by Muni Jina Vijay in Kangle published a critical edition of the text, based on all the available manuscripts.

The text is an ancient treatise written in 1st millennium BCE Sanskrit, coded, dense and can be interpreted in many ways, with English and Sanskrit being grammatically and syntactically different languages.

The authorship and date of writing are unknown, and there is evidence that the surviving manuscripts are not original and have been modified in their history but were most likely completed in the available form between 2nd-century BCE to 3rd-century CE. One can lose a war as easily as one can win. War is inherently unpredictable. War is also expensive. Try Upaya four strategies. Then Sadgunya six forms of non-war pressure. Understand the opponent and seek to outwit him. When everything fails, resort to military force.

A notable structure of the treatise is that while all chapters are primarily prose, each transitions into a poetic verse towards its end, as a marker, a style that is found in many ancient Hindu Sanskrit texts where the changing poetic meter or style of writing is used as a syntax code to silently signal that the chapter or section is ending.

The division into 15, and of books, chapters and topics respectively was probably not accidental, states Olivelle, because ancient authors of major Hindu texts favor certain numbers, such as 18 Parvas in the epic Mahabharata. The entire book has about 5, sentences on politics, governance, welfare, economics, protecting key officials and king, gathering intelligence about hostile states, forming strategic alliances, and conduct of war, exclusive of its table of contents and the last epilogue-style book.

Stylistic differences within some sections of the surviving manuscripts suggest that it likely includes the work of several authors over the centuries. There is no doubt, states Olivelle, that “revisions, errors, additions and perhaps even subtractions have occurred” in Arthashastra since its final redaction in CE or earlier. Arthashastra is divided into 15 book titles, chapters and topics, as follows: The ancient Sanskrit text opens, in chapter 2 of Book 1 the first chapter is table of contentsby acknowledging that there are a number of extant schools with different theories on proper and necessary number of fields of knowledge, and asserts they all agree that the science of government is one of those fields.

The school of Usanas asserts, states the text, that there is only one necessary knowledge, the science of government because no other science can start or survive without it. The Arthashastra then posits its own theory that there are four necessary fields of knowledge, the Vedasthe Anvikshaki philosophy of SamkhyaYoga and Lokayata[note 2] the science of government and the science of economics Varta of agriculture, cattle and trade. It is from these four that all other knowledge, wealth and human prosperity is derived.

Without government, rises disorder as in the Matsya nyayamud bhavayati proverb on law of fishes. In the absence of governance, the strong will swallow the weak. In the presence of governance, the weak resists the strong. The best king is the Raja- rishithe sage king.

The Raja-rishi has self-control and does not fall for the temptations of the senses, he learns continuously and cultivates his thoughts, he avoids false and flattering advisors and instead associates with the true and accomplished elders, he is genuinely promoting the security and welfare of his people, he enriches and empowers his people, he practices ahimsa non-violence against all living beingshe lives a simple life and avoids harmful people or activities, he keeps away from another’s wife nor craves for other people’s property.

Book 1 and Book 2 of the text discusses how the crown prince should be trained and how the king himself should continue learning, selecting his key Mantri ministersofficials, administration, staffing of the court personnel, magistrates and judges.

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Topic 2 of the Arthashastra, or chapter 5 of Book 1, is dedicated to the continuous training and development of the king, where the text advises that he maintain a counsel of elders, from each field of various sciences, whose accomplishments he knows and respects.

Kautilya, after describing the conflicting views on how to select officials, asserts that a king should select arghashastra Amatyah arthashasgra and high chanaka based on the capacity to perform that they have shown in their past work, the character and their values that is accordance with the role.

The Arthashastra, in Topic 6, describes arthashasrra and continuous measurement, in secret, of the integrity and lack of integrity of all ministers and high officials in the kingdom. Those who are unrighteous, should not work in civil and criminal courts. Those who lack integrity in financial matters or fall for the lure of money must not be in revenue collection or treasury, states the text, and those who lack integrity in sexual relationships must not be appointed to Vihara services pleasure grounds.

Chapter 9 of Book 1 suggests the king to maintain a council and a Purohit chaplain, spiritual guide for his personal counsel. The Purohit claims the text must be one who is well educated in the Vedas and its six Angas. The Arthashastra, in TopicBook 7 lists the causes of disaffection, lack of motivation and increase in economic distress among ,autilya. It opens by stating that wherever “good people are snubbed, and evil people are embraced” distress increases.

Anywhere, states Arthashastra in verse 7. A state, asserts Arthashastra text in verses 7. It is power and power alone which, only when exercised by the king with impartiality and in proportion to guilt either over his son or his enemy, maintains both this world and the next.

The just and victorious king administers justice in accordance with Dharma established lawSanstha customary lawNyaya edicts, announced law and Vyavahara evidence, conduct. Book 3 of the Arthashastra, states Trautmann, is dedicated to civil law, including sections relating to economic relations of employer kautillya employee, partnerships, sellers and buyers. The ancient text stipulates that the courts have a panel of three pradeshtri magistrates for handling criminal cases, and this panel is different, separate and independent of chznakya panel of judges of civil court system it specifies for a Hindu kingdom.

The text discusses marriage and consent laws in Books 3 and 4. It asserts, in chapter 4. However, if she marries a man her father arranges or approves of, she has the right to take the ornaments with her.

The chapter 2 of Book 3 of Arthashastra arhtashastra recognizes eight types of marriage. The bride is given the maximum property inheritance rights when the parents select the groom and the girl consents to the selection Brahma marriageand minimal if bride and groom marry secretly as lovers Gandharva marriage without the approval of her father and her mother. Arthashastra states that forests be protected and recommends that the state treasury be used to feed animals such as horses and chanaoya that are too old for work, sick or injured.

In Topic 19, chapter 2, the text suggests:. In topic 35, the text recommends that the “Superintendent of Forest Produce” appointed by the state for each forest zone be responsible for maintaining the health of the forest, protecting forests to kautolya wildlife such as elephants hastivanabut also producing forest products to satisfy economic needs, products such as Teak, Palmyra, Mimosa, Sissu, Kauki, Sirisha, Catechu, Latifolia, Arjuna, Tilaka, Tinisa, Sal, Robesta, Pinus, Somavalka, Dhava, Birch, bamboo, hemp, Balbaja used for ropesMunja, fodder, firewood, bulbous roots and fruits for medicine, flowers.

The Arthashastra dedicates Topics 30 arthashsstra 47 discussing the role of government in setting up mines and factories, [79] gold and precious stone workshops, [80] commodities, [81] forest produce, [82] armory, [83] standards for balances and weight measures, [84] kaautilya for length and time measures, [84] customs, [85] agriculture, [86] liquor, [86] abattoirs and courtesans, [87] shipping, [88] domesticated animals such kautiya cattle, canakya and elephants along with animal welfare when they are injured or too old, [89] pasture land, [90] military preparedness [91] and intelligence gathering operations of the state.

Arthashastra – Wikisource, the free online library

To undermine a ruling oligarchy, make chiefs of the [enemy’s] ruling council infatuated with women possessed of great beauty and youth. When passion is roused in them, they should start quarrels by creating belief about their love in one and by going to another.

The Arthashastra dedicates many chapters on the need, methods and goals of secret service, and how to build then use a network of spies that work for the state. The spies should be trained to adopt roles and guises, to use coded language to transmit information, and be rewarded by their performance and the results they achieve, states the text. The roles and guises recommended for Vyanjana appearance agents by the Arthashastra include ascetics, forest hermits, mendicants, cooks, merchants, doctors, astrologers, consumer householders, entertainers, dancers, female agents and others.

The goals of the secret service, in Arthashastra, was to test arthashastrz integrity of government officials, spy on cartels and population for conspiracy, to monitor hostile kingdoms suspected of preparing for war or in war against the state, to check spying and propaganda wars by hostile states, to destabilize enemy states, to get rid of troublesome powerful people who could not be challenged openly. The Arthashastra dedicates Book 7 and 10 to war, and considers numerous scenarios and reasons for war.

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When the degree of progress is the same in pursuing peace and waging war, peace is to be preferred. For, in war, there are disadvantages such as losses, expenses and absence from home. Kautilya, in the Arthashastra, suggests that the state must always be adequately fortified, its armed forces prepared and resourced to defend chanalya against acts of war.

Kautilya favors peace over war, kwutilya he asserts that in most situations, peace is more conducive to creation of wealth, prosperity and security of the people.

Arthashastra – Wikipedia

All means to win a war are appropriate in the Arthashastra, including assassination of enemy leaders, sowing discord in its leadership, engagement of covert men and women in the pursuit of military objectives and as weapons of war, deployment of accepted superstitions and propaganda to bolster one’s own troops or to demoralize enemy soldiers, as well as open hostilities by deploying kingdom’s armed forces.

The Arthashastra theories are similar with some and in contrast to other alternate theories on war and peace in the ancient Indian tradition. For example, states Brekke, the legends in Hindu epics preach heroism qua heroism which is in contrast to Kautilya suggestion of prudence and never forgetting the four Hindu goals of human lifewhile Kamandaki’s Nitisarawhich is similar to Kautilya’s Arthashastrais among other Hindu classics on statecraft and foreign policy that suggest prudence, engagement and diplomacy, peace is preferable and must be sought, and yet prepared to excel and win war if one is forced to.

The Arthashastra discusses a mixed economy, where private enterprise and state enterprise frequently competed side by side, in agriculture, animal husbandry, forest produce, mining, manufacturing and trade. As one plucks one ripe fruit after another from a garden, so should arthashaatra king from his kingdom. Out of fear for his own destruction, he should avoid unripe ones, which give rise to revolts.

Arthashastra stipulates restraint on taxes imposed, fairness, the amounts and how tax increases should is implemented. Further, state Waldauer arthashasfra al. Kautilya’s discussion of taxation and expenditure gave expression to three Indian principles: Agriculture on privately owned land was taxed at the rate of Chanzkya text has been translated and interpreted by Shamashastry, Kangle, Trautmann and many others.

Scholars state that the Arthashastra was influential in Kkautilya history. Kautilya’s patron Chandragupta Maurya consolidated an empire which was inherited by his son Bindusara and then his grandson Ashoka. Ina few years after the newly discovered Arthashastra manuscript’s translation was first published, Max Weber stated:. Truly radical “Machiavellianism”, in the popular sense of that word, is classically expressed in Indian literature in the Arthashastra of Kautilya written long before the birth of Christ, ostensibly in the time of Chandragupta: More recent scholarship has disagreed with the characterization of Arthashastra as “Machiavellianism”.

The text advocates “land reform”, states Brians, where land is taken from landowners and farmers who own land but do not grow anything for a long time, and given to poorer farmers who want to grow crops but do not own any land. Arthashastra declares, in numerous occasions, the need for empowering the weak and poor in one’s kingdom, a sentiment chanakyya is not found in Machiavelli; Arthashastra, states Brians, advises “the king shall provide the orphans, the aged, the infirm, the afflicted, and the helpless with maintenance [welfare support].

He shall also provide subsistence to helpless women when they are carrying and also to the children they give birth to”. Roger Boeschewho relied entirely on the translation by Kangle arhhashastra his analysis of Arthashastra, [note 6] and who criticized an alternate translation by Rangarajan, [76] has called the Arthashastra as “a great political book of the ancient world”. Kautilya’s Arthashastra depicts a bureaucratic welfare state, in fact some kind of socialized monarchy, in which the central government administers the details of the economy for the common good In addition, Kautilya offers a arthaxhastra of genius in matters of foreign policy and welfare, including key chanskya of international relations from arthashsatra realist perspective and a discussion of when an army must use cruel violence and when it is more advantageous to be humane.

Scholars disagree on how to interpret the document. Kumud Mookerji states kwutilya the text may be a picture of actual conditions in Kautilya’s times. Thomas Trautmann states that the Arthashastra in artyashastra 3. There is no question, states Trautmann, that people had a power to buy and sell land.

However, adds Trautmann, this does not mean that Kautilya was advocating a capitalistic free market economy.

Kautilya requires that the land sale be staggered and grants certain buyers automatic ” call rights “, which is not free market. The “call rights” and staggered bid buying is not truly a free market, states Trautmann.