Kautaliyas (Chanakya ) Arthashastra Part 2

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Kautiliya (Chanakya or Vishnugupta) The Great Scholar and his Arthashastra part 2

Namaste Many of us know about Great Scholar CHANAKYA. A Transalation of His great Arthashastra.. let us read Kautilyas ( Chanakya or Vishnuguptha) Arthashastra

chapter 4. The end of the sciences Varta and Dandaniti. Agriculture Agriculture cattle-breeding and trade constitute Varta. It is most useful in that it brings in grains, cattle, gold, forest produce (kupya), and free labour (vishti). It is by means of the treasury and the army obtained solely through Varta that the king can hold under his control both his and his enemy's party. That sceptre on which the well-being and progress of the sciences of Anvikshaki, the triple Vedas, and Varta depend is known as Danda (punishment). That which treats of Danda is the law of punishment or science of government (dandaniti). It is a means to make acquisitions, to keep them secure, to improve them, and to distribute among the deserved the profits of. improvement. It is on this science of government that the course of the progress of the world depends. "Hence," says my teacher, "whoever is desirous of the progress of the world shall ever hold the sceptre raised (udyatadanda). Never can there be a better instrument than the sceptre to bring people under control.No," says Kautilya; for whoever imposes severe punishment becomes repulsive to the people; while he who awards mild punishment becomes contemptible. But whoever imposes punishment as deserved becomes respectable. For punishment (danda) when awarded with due consideration, makes the people devoted to righteousness and to works productive of wealth and enjoyment; while punishment, when ill-awarded under the influence of greed and anger or owing to ignorance, excites fury even among hermits and ascetics dwelling in forests, not to speak of householders. But when the law of punishment is kept in abeyance, it gives rise to such disorder as is implied in the proverb of fishes (matsyanyayamudbhavayati); for in the absence of a magistrate (dandadharabhave), the strong will swallow the weak; but under his protection, the weak resist the strong. This people (loka) consisting of four castes and four orders of religious life, when governed by the king with his sceptre, will keep to their respective paths, ever devotedly adhering to their respective duties and occupations. [Thus ends Chapter IV, "Determination of the Place of Varta and of Dandaniti" among Sciences in Book I, "Concerning Discipline" of the Arthasástra of Kautilya. "The End of Sciences" is completed.] Chapter 5. Association with the aged Hence the (first) three sciences (out of the four) are dependent for their well-being on the science of government. Danda, punishment, which alone can procure safety and security of life is, in its turn, dependent on discipline (vinaya). Discipline is of two kinds: artificial and natural; for instruction (kriya) can render only a docile being conformable to the rules of discipline, and not an undocile being (adravyam). The study of sciences can tame only those who are possessed of such mental faculties as obedience, hearing, grasping, retentive memory, discrimination, inference, and deliberation, but not others devoid of such faculties. Sciences shall be studied and their precepts strictly observed under the authority of specialist teachers. Having undergone the ceremony of tonsure, the student shall learn the alphabet (lipi) and arithmetic. After investiture with sacred thread, he shall study the triple Vedas, the science of Anvikshaki under teachers of acknowledged authority (sishta), the science of Vatra under government superintendents, and the science of Dandaniti under theoretical and practical politicians (vaktriprayoktribhyah). He (the prince) shall observe celibacy till he becomes sixteen years old. Then he shall observe the ceremony of tonsure (godana) and marry. In view of maintaining efficient discipline, he shall ever and invariably keep company with aged professors of sciences in whom alone discipline has its firm root. He shall spend the forenoon in receiving lessons in military arts concerning elephants, horses, chariots, and weapons, and the afternoon in hearing the Itihasa. Purana, Itivritta (history), Akhyayika (tales), Udaharana (illustrative stories), Dharmasastra, and Arthasastra are (known by the name) Itihasa. During the rest of the day and night, he shall not only receive new lessons and revise old lessons, but also hear over and again what has not been clearly understood. For from hearing (sutra) ensues knowledge; from knowledge steady application (yoga) is possible; and from application self-possession (atmavatta) is possible. This is what is meant by efficiency of learning (vidhyasamarthyam). The king who is well educated and disciplined in sciences, devoted to good Government of his subjects, and bent on doing good to all people will enjoy the earth unopposed. [Thus ends Chapter V, "Association with the Aged" in Book I, "Concerning Discipline" of the Arthasástra of Kautilya.] Chapter 6. Restraint of the organs of sense The Shaking off of the Aggregate of the Six Enemies. Restraint of the organs of sense, on which success in study and discipline depends can be enforced by abandoning lust, anger, greed, vanity (mána), haughtiness (mada), and overjoy (harsha). Absence of discrepancy (avipratipatti) 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 the restraint of the organs of sense. Strict observance of the precepts of sciences also means the same; for the sole aim of all the sciences is nothing but restraint of the organs of sense. Whosoever is of reverse character, whoever has not his organs of sense under his control, will soon perish, though possessed of the whole earth bounded by the four quarters. For example: Bhoja, known also by the name, Dándakya, making a lascivious attempt on a Bráhman maiden, perished along with his kingdom and relations; So also Karála, the Vaideha. Likewise Janamejaya under the influence of anger against Bráhmans, as well as Tálajangha against the family of Bhrigus. Aila in his attempt under the influence of greed to make exactions from Bráhmans, as well as Ajabindu, the Sauvíra (in a similar attempt); Rávana unwilling under the influence of vanity to restore a stranger's wife, as well as Duryodhana to part with a portion of his kingdom; Dambhodbhava as well as Arjuna of Haihaya dynasty being so haughty as to despise all people; Vátápi in his attempt under the influence of overjoy to attack Agastya, as well as the corporation of the Vrishnis in their attempt against Dvaipáyana. Thus these and other several kings, falling a prey to the aggregate of the six enemies and having failed to restrain their organs of sense, perished together with their kingdom and relations. Having driven out the aggregate of the six enemies, as well as Ambarísha of Jámadagnya famous for his restraint of the organs of sense Nábhága long enjoyed the earth. [Thus ends Chapter VI, "The Shaking off of the Aggregate of the Six Enemies" in the section of the "Restraint Of the Organs of Sense" in Book I, "Concerning Discipline" of the Arthasástra of Kautilya.] Will Continue on part 3

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