Saint Chanakya

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By Giri

giri7

 

Some of you may wonder why I would include a person like Chanakya,

who plotted and overthrew governments, as a saint. Some have even

gone as far as to say that he was evil. If re-establishing the truth

and the glory of Bharat is evil, then may Gandhiji be accused of

overthrowing the British and getting independence of India. If

remaining calm during war is not a mark of a yogi, what is ?

 

Chanakya has been misunderstood by a lot of people, mainly the

modern western scholars. Though I can not do justice to his

greatness by a few lines of his life, I hope the following lines

will convince you read some more about his life. Today is the

independence day of India, and India is in a similar situation which

Chanakya encountered. The country had been ravaged by Alexander and

there were numerous petty kings looking after their own interests.

The nationalistic pride had disappeared, and people were not proud

or even aware of their ancestry. Chanakya appeared on the scene and

united Bharat under the rule of Chandragupta Maurya. He was

fearless, not afraid of death, disgrace or defeat. He was

compassionate to the poor and kind, evil to deceit. His writings

which clearly show his fearlessness in the pursuit of Truth has been

echoed over 2000 years later when Swami Vivekananda cried

out, 'Arise, Awake, sleep not till the goal is reached.'

 

Mukherji in his article 'The foundation of the mauryan empire'

comments, 'The country had hardly recovered from the shock of

Alexanders victorious march through it - march which had dislocated

its indigenous political organisation....The atmosphere was full of

frustration and depression. The battle of India's independence

against these heavy odds called for a leader of exceptional ability

and vision who would infuse new life and enthusiasm into the

drooping spirits of a defeated people, and organise a fresh national

resistance against alien domination. Fortunately the country

produced such a leader in young Chandragupta who had already been

prepared for the great mission in life by the Brahmin Chanakya,

better known as Kautilya [his given name was Vishnugupta].

Chanakya's superior vision and insight led him to discover in this

youth the disciple who would be able, under his direction, to free

the motherland of foreign rule.'

 

Probably the most accurate description of Chanakya can be found in

Nehru's words in the Discovery of India, 'Chanakya has been called

the Indian Machiavelli and to some extent the comparision is

justified. But he was a much bigger person in every way, greater in

intellect and reason. He was no mere follower of a King, a humble

adviser of an all powerful emperor. A picture of him emerges from an

old Indian [sanskrit] play 'mudra rakshasa' [rakshasa's ring] which

deals with this period. Bold and scheming, proud and revengeful,

never forgetting a slight, never forgetting his purpose, availing

himself of every device to delude and defeat the enemy, he sat with

the reins of empire in his hands and looked upon the emperor more as

a loved pupil than as master. Simple and austere in life,

uninterested in pomp and pageantry of high position, when he had

redeemed his pledge and accomplished his purpose, he wanted to

retire, brahminlike, to a life of contemplation.

 

There was hardly anything Chanakya would have refrained from doing

to achieve his purposel he was unscrupulous enough, yet he was aslo

wise enough to know that this very purpose might be defeated by

means unsuited to the end. Long before Clausewitz, he is reported to

have said that war is only a continuance of state policy by other

means. But he adds, war must always serve the larger ends of policy

and not become an end in itself. The statesman's objective must

always be the betterment of the State as a result of war and not the

mere defeat and destruction of the enemy.'

 

As Subramaniam puts it 'There is an ethical undertone in his thought

and teaching. In the Arthasastra, which has often been

misunderstood, he says that the crux of this political science is

control over senses.' If one looks closely into his teaching, it is

seen that Chankaya advocated moderation in material pleasures and

adherence to the path of righteousness. He himself lived such a

life, refusing all adornments or riches even after establishing the

first Indian empire. His constant exhortation to give up sensory

pleasures, and cultivate qualities like kindness, patience etc may

sound hypocritical coming from a man who overthrew governments. But

it is not !! In talking about the four stages of life (commonly

followed in Hinduism), he feels a mixing of spiritual and sensual

aspects are essential with the former slowly displacing the latter

in stages. As Subramaniam notes, 'One can go on and on with

illustrations to prove Chanakya's farsightedness, keenness of

perception, and infallibility.'

 

A few hundred years before Chanakya, Confucius said that the three

marks of a superior man are being virtuous, and thus free from

anxiety, being wise, and thus free from perplexity, being brave, and

thus free from fear. Chanakya may not have known about Confucius or

his sayings, but he lived that life !

 

 

Biography

Chanakya lived during the period 350-275 BC. Details of his birth

and life are hazy, and we have to rely on tradition. His works have

been faithfully preserved through word of mouth for well over two

thousand years. His place of birth has to be ascertained from other

sources, namely the Buddhist and Jain scriptures. The mahavamsa tika

(buddhist) mentions his birth place as taxila, while jain scriptures

like adbidhana chintamani mention his birth place as South India,

around present day kerala. Probably the latter is appropriate when

we consider the frequent mention of the tuft of hair, which is a

mark of present day nambudhiri. However, Chanakya's birth place will

continue to remain a controversy.

 

Let us not forget that the major puranas, including the bhagavata

purana, vayu, matsya, brahmanda and bhavishya purana all mention

chanakya along with chandragupta maurya. Probably the short and

wonderful play mudra rakshasha written by visakhadatta is the most

famous on chanakya, though this covers only the portion of his life

after the downfall of nandas and the establishment of Chandragupta.

Naturally, the life of these two people (Chanakya and Chandragupta)

has been closely intervined. However, in my personal opinion, I

would say that Chandragupta's fame and intelligence was in major

portion due to Chanakya (this is not to put down chandragupta in any

way).

 

I have divided this biography into 30-35 chapters, so that I can

write 4-5 chapters per week and finish it in less than two months.

Please note the names of the characters carefully. Some do have

multiple names, but none of them mentioned or the incidents

attributed to them should conflict with the available scriptural/

archeaological or traditional evidence. If you do find some error,

it is entirely mine, and please let me know.

 

 

Chandragupta and Chanakya meet

The commonly told tale is that after Chanakya was humilated by the

Nandas, and chandragupta being thrown out of the nanda army,

chanakya was walking in a forest when the kusa grass hurt him by

tripping him over. Since the grass is extremely difficult to uproot,

people let it grow without destroying it but chanakya poured sugar

syrup on the grass. When Chandragupta asked him why, Chanakya

replied that he was making the root of the grass sweet which will

attract ants and the ants will destroy the grass. And that did

happen. When asked why a simple grass was being destroyed for

vegenance, Chanakya replied that everyone owes a duty to the society

by removing noxious things, and he would remove even a king if the

king adopted adharma. Seeing Chanakya's intelligence and foresight,

Chandragupta asked to be accepted as a disciple.

 

This tale does not, however, have a historical basis and violates

the writings of some buddhist scriptures. Though I have taken the

writer's liberty in writing Chanakya's biography, I have tried not

to violate any known historical facts. Therefore we have to reject

this tale and accept the version given in mahavamsa. However, this

tale may indeed be true, occuring later in chandragupta's life.

 

The meeting is mentioned in the mahavamsa as follows : Chanakya

found chandragupta playing the rajakila, was impressed with the

bravery of the lad and bought the boy's freedom (chandragupta was an

adopted son of a cowherd who used him for menial labor). He put him

in school in Taxila for 6-7 years, and made him highly learned and

accomplished.

 

Let us open the biography when Chanakya was 30 years old or so. By

this time, he was already well established in Kashi and Taxila as a

learned vedic scholar. His given name was Vishnugupta, though people

called him Kautilya, based on his gotra. Some people called him

Chanakya because his father's name was Chanak. At this time, he had

accepted Chandragupta as his disciple, though he confessed to

Chandragupta that his intention was to re-establish Dharma, unite

India into a single empire and establish him as the king.

 

 

Chanakya is humiliated

Chanakya entered the palace of the Nandas. He saw ten gold plates

and thrones. He was told that nine were for the eight Nanda princes

(who were brothers) and their father Sarvarthasiddhi. The tenth was

for the most learned person in Vedas. It was occupied by Subandhu,

whose incompetence was widely known. Chanakya sat down in the tenth

throne. The nine princes and Subandhu entered the place and noticed

Chanakya sitting on the throne. The youngest two brothers, Sukalpa

and Dhanananda, asked him to get up and leave. Chanakya replies, 'I

am the most qualified for the tenth throne. It is my right to sit on

it. If subandhu defeats me in a literary debate, I will readily step

down.'

 

The princes become angry but Chanakya remains calm and continues his

request for a debate. Sukalpa insults him by calling him a monkey

but Chanakya continues to be calm and says that the duty of the king

is obey the dharma. Since the tenth throne is to be given to the

most learned man, it is dharmic that a contest be held. Further,

Chanakya notes that he may be black like a monkey but scholars are

noted for what is in them.

 

The princes get angry and ask the guards to throw him out by pulling

him by the tuft of the hair. At this instance, Chanakya takes the

famous oath, 'I will not tie my tuft of hair until I uproot the

whole Nanda dynasty and establish dharma in magadha. Rulers like you

have spoiled Bharat. The tuft of hair which you arrogantly pull now

will be like a serpent which comes back to bite you.'

 

Hearing this, sukalpa orders him to be put to death. However, the

minister subuddisarman intervenes and requests the king to forgive

chanakya. Chanakya goes away and meet a worried chandragupta.

 

Chandragupta : Thank God that you were not put to death by the evil

princes.

 

Chanakya : I knew that they would not dare to such a thing in

public. My act and oath will incite the community here against

Nandas. I will uproot the adharmic Nandas when the time is ripe.

 

Chandragupta : Do you think that dharma will win even in the Kali

yuga ?

 

Chanakya : No doubt about it. Truth and Dharma will always triumph.

 

Chandragupta : I am quite worried about your welfare. These princes

may secretly try to kill you if you stay in Magadha.

 

Chanakya agrees that his life is in danger, and sets out in the

direction of vardhamanapura. We should note here that Chanakya is

not afraid to die but instead he wants to uproot the adharmic nanda

rulers but does not have the monetary or military capacity now.

Further, he is not interested in sitting in thrones etc as would be

evident later.

 

 

Enter Jeevasiddhi

Possibly, the most important character, next to Chandragupta, in

uprooting the Nandas was the spy, Jeevasiddhi employed by Chanakya.

Chanakya on reaching vardhamanapura visits his disciple, Indusarman,

a reputed scholar in the field of medicine, astrology and

psychology. Chanakya relates to him the incident at Maghada and the

humilation of him at the hands of the adharmic nanda kings. He

requests Indusarman to serve as a spy by posing as a Jain (or

Buddhist) monk and getting the confidence of the Nanda king.

 

Indusarman : I will readily accept any role you give me. Would you

kindly give me your blessings too ?

 

Chanakya : What is the need for my blessings when you fight for the

establishment of Dharma in Bharat ? Bharat Mata Herself will provide

all the required strength to you.

 

Indusarman bows in respect and leaves for Magadha. He secretly meets

Chandragupta and ascertains the life history of a few noted people,

including their weakness, strengths and dalliances. He also obtains

a well guarded secret that a brahmin was killed in the premises of

the seventh room in the palace. This fact was known only to

Chandragupta's father, Maurya and the present king's father,

Sarvarthasiddhi (there are various other names for him including

Sukalpa). Maurya tells this to Chandragupta on his death bed. [see

Chandragupta's history below]

 

Within a couple of weeks, the whole town of Magadha is agog with the

rumor that a Jain monk named Jeevasiddhi has taken upon himself to

destroy Chanakya and his buddies. The princes, especially Dhanananda

(the future king), and the minister, Rakshas (one of the most

important characters who is the minister to the king. His given name

is Kathyayana, but people called him Rakshas (demon) because he

obeys the king only and commits cruelty against the subjects) are

very worried of Chanakya since Chanakya is reputed to have evil

powers (this is just a rumor circulated by chanakya himself).

Therefore, they arrange a meeting with Jeevasiddhi.

 

Dhanananda : We hear that you have a lot of magical powers and a

good knowledge of astrology.

 

Jeevasiddhi : That's correct. I am the best though the evil Chanakya

has challenged me. It is my ambition to defeat him. Why don't you

test my knowledge in astrology by giving me a few people's date of

birth, and I will give you their life's details.

 

Dhanananda and Rakshas give a few person's names and their date of

birth etc. Jeevasiddhi (using the knowledge obtained by

Chandragupta) accurately predicts all the life-history. Dhanananda

is very impressed and rewards him with 1000 gold coins. Jeevasiddhi

rejects it saying that his only aim is to defeat Chanakya and he is

not concerned about money or fame. Dhanananda, a miser, is immensely

pleased.

 

After a couple of weeks, Dhanananda and his brothers along with

Jeevasiddhi walk along the palace. When they cross the seventh room,

 

Jeevasiddhi : Ah, evil powers are here. There is surely a dead

brahmin here helping a alive brahmin, Chanakya.

 

Dhanananda : Are you crazy ? There is no brahmin or bodies of

brahmin here.

 

Jeevasiddhi : Oh, you doubt my powers ? I stake my reputation on it.

 

Soon the place is dug up, and the bones of the dead brahmin is

found. The princes and the ministers are astounded at the powers of

Jeevasiddhi and promise to consult him in all future plans.

 

Jeevasiddhi is also reputed to have caused minor fevers in the

princes by feeding them contaminated milk etc and curing them using

drugs all the while claiming that Chanakya is using his evil powers

but the demons of Chanakya can not fight him.

 

Jeevasiddhi continues his antics. He sees the Nandas feeding the

Brahmins and sanyasis and protests saying that these people should

not be fed for free. Dhanananda, who is a miser as previously

mentioned, gladly accepts this but the other princes protest.

Jeevasiddhi asks, 'Why do you feed persons who will support Chanakya

in a war?' Reluctantly, the princes concede and stop feeding the

sanyasis.

 

This naturally causes an uproar in the city since a long tradition

has been violated. The Brahmins are naturally very displeased and

become involved in plans to uproot the Nandas. Jeevasiddhi, of

course, is very pleased and writes to Chankaya, 'I have started the

fire. I will let it destroy the whole Nanda empire with your help.'

Within a month, Jeevasiddhi establishes himself as the confidant of

all ministers loyal to the king, and the princes. He transmits this

good news to Chanakya.

 

 

Chandragupta is sentenced to death

Chandragupta who was the supervisor of the feeding is no longer

required. His fame among the brahmins, and his courage had already

attracted a few people in the army. He was highly popular among the

town folk.

 

Realizing the turmoil Chandragupta can cause, Rakshas devises a plan

to arrest Chandragupta and put him to death. In a midnight meeting

with the Nandas and Jeevasiddhi, Rakshas reveals this plan.

Jeevasiddhi protests saying that killing him could cause a

rebellion, and that he be exiled. But Rakshas differs from him and

says that the killing can done in secrecy, and his exiling would

only prolong the problem since Chandragupta will form a team with

Chanakya. Jeevasiddhi, realizing that Rakshas is a powerful person

and a confidant of the king, readily agrees with Rakshas. Rakshas is

highly pleased.

 

 

Chandragupta escapes

Jeevasiddhi promptly informs of the decision to Chandragupta.

Siddharthaka, Chankaya's spy, also becomes aware of this decision

and meets with Chandragupta and explains the situation to him. Both

of them disguise themselves and proceed in a cart towards

Vardhamanapura. During the trip, Siddharthaka evades the spies and

other soldiers who are on the lookout for Chandragupta. They finally

reach Vardhamanapura and meet Chanakya, who is pleased to receive

them.

 

 

Chandragupta's history

We should pause here and reflect on the history and lineage of

Chandragupta. Maurya, Chandragupta's grandfather, was the son of

Mahanandin and Mura. But Mahanandin had two other sons through his

other wife, Sunanda. Meanwhile, there lived a poor royal barber

named Mahapadma. But he was very brave and strong. One day he

watched some robbers steal from a rich man's house and run away with

valuables. But the citizens and the royal soldiers were afraid of

the robbers and did not pursue them. But Mahapadma pursued them and

recovered all the valuables. He ingrained himself as a brave

soldier, and rose in the ranks of the army to become the commander-

in-chief. Sunanda, taken by the handsome features of Mahapadma,

conspires to kill her husband. Mahapadma, after killing the king,

marries Sunanda and has eight sons, including the present King

Sukalpa and his seven brothers. Though the overthrow of the king

does not cause any protests in the kingdom (since people knew that

Mahanandin was incompetent), a brahmin protests against the

injustice to the king. He is killed within the palace (whose bones

are later found by jeevasiddhi, as mentioned above).

 

Mahapadma is a strong ruler and puts down all rebellions, and

controls the kingdom with an iron hand. He also conquers the nearby

kingdoms and establishes himself to be a ruler of several states. He

befriends, Maurya, who is made the commander of the vast army.

However, when he became old, Mahapadma takes the life of a hermit

and is known as Sarvarthasiddhi.

 

After Sukalpa is crowned the king, and his seven brothers rule the

various provinces, the kingdom suffers terribly from the lack of

military and administrative ability. The commander of the army,

Bhaddasala (or Bhadrasala) is highly inefficent and also corrupt.

Only the prime minister, Varruchi has any morals.

 

 

Chandragupta fails to win

ZZZ

 

Don't worry, I will add a whole lot more about Chanakya here.

 

 

 

Books on his biography

 

The best bet is to view the complete serial (available in US) on

chanakya, which covers every portion of his life thoroughly. It runs

roughly for 45 hours.

Chanakya and chandragupta by Panchapakesa ayyar. The book is quite

good in examining each character but glosses over certain portions

of chanakya's life, especially his overthrow of the Nanda dynasty.

 

Chanakya, a biographical novel by Dattatreya Kher. This book has

been translated from Marathi, and I feel that this is a good

introduction.

 

Besides these, there are some excellent books written in Hindi, and

other local languages.

 

 

Books on his works

Chanakya has written three main works : Chanakyasutras, raja niti

sastra, and arthasastra.

The Rajanitisastra of Chanakya by M.P. Joshi.

 

Chanakya and the Arthasastra. by Dhar.

 

Maxims of Chanakya by V.K. Subramanian.

 

Canakya-raja-niti; published by the Adyar Library

 

The wise sayings of Amatya Canakya by T. Bheemacharya

 

The subhasita-samgraha-s as treasuries of Canakya's sayings by

Ludwik

 

Kautilya, or, an exposition of his social ideal & political theory

by Narayan Chandra Bandyopadhyaya.

 

Some aspects of Kautilya's political thinking by R. G. Basak.

 

Modern accounting concepts in Kautilya's Arthasastra by Anjan Kumar

Bhattacharyya.

 

Arthasastra of Kautilya by R. Shama Sastri. (frequently cited)

 

Arthasastra of Kautilya by J. Jolly and R. Schmidt; published by

Motilal

 

Essentials of Indian statecraft; Kautilya's Arthasastra for

contemporary readers by T. N. Ramaswamy.

 

Readings in Kautilya's Arthasastra by B.P. Sinha.

 

Kautilya to Gandhi : a study in the philosophy of history by Mathura

Nath Goswami.