The ARTHASHASTRA

by Chanakya

Philosophy is the lamp that illuminates all sciences; it provides the techniques for all action; and it is the pillar which supports dharma. {1.2.12}

Samkhya, Yoga and atheistic materialism are [the?] three schools of philosophy. One should study philosophy because it helps one to distinguish between dharma and adharma [evil] in the study of the Vedas, between material gain and loss in the study of economics and between good and bad policies in the study of politics. [Above all,] it teaches one the distinction between good and bad use of force. When the other three sciences are studied by the light of philosophy, people are benefited because their minds are kept steady in adversity and prosperity and they are made proficient in thought, speech and action. {1.2.10,11}

[The observance of] one’s own dharma leads to heaven and eternal bliss. When dharma is transgressed, the resulting chaos leads to the extermination of this world. Whoever upholds his own dharma, adheres to the customs of the Aryas and follows the rules of the varnas and the stages of life, will find joy here and in the hereafter. For the world, when maintained in accordance with the Vedas, will ever prosper and not perish. Therefore, the king shall never allow the people to swerve from their dharma. {1.3.14-17}

Some teachers say: ‘Those who seek to maintain order shall always hold ready the threat of punishment. For, there is no better instrument of control than coercion.’ Kautilya disagrees for the [following reasons]. A severe king [meting out unjust punishment] is hated by the people he terrorises while one who is too lenient is held in contempt by his own people. Whoever imposes just and deserved punishment is respected and honoured. A well-considered and just punishment makes the people devoted to dharma, artha and kama [righteousness, wealth and enjoyment]. Unjust punishment, whether awarded in greed, anger or ignorance, excites the fury of even [those who have renounced all worldly attachments like] forest recluses and ascetics, not to speak of householders. When, [conversely,] no punishment is awarded [through misplaced leniency and no law prevails], then there is only the law of fish [i.e. the law of the jungle]. Unprotected, the small fish will be swallowed up by the big fish. In the presence of a king maintaining just law, the weak can resist the powerful. {1.4.5-15}

[A well-known concept in Indian tradition is the set of four methods used in dealing with situations of potential or actual conflict: sama, dana, bheda and danda (i.e. adopting a conciliatory attitude, placating with rewards and gifts, sowing dissension among enemies and using force). These are referred to in many different places in the text. A detailed consideration of the use of the appropriate method is found mainly in Book 9 which deals with the planning and preparation needed before undertaking a military campaign.

We also need to keep in mind the fact that the Arthashastra is concerned with the security and foreign policy needs of a small state, in an environment with numerous other small states.

This is clear from the map and explanation given earlier in ‘The Kautilyan State’. The scope for enlargement of this small state was limited to the Indian subcontinent.

Throughout the analysis, the distinction about bilateral relations is the power equation; the two kings may be equally strong or one stronger than the other.

This usually gives rise to three possibilities from the point of view of the king who initiates a particular action—the other king may be equal in strength, stronger than him or weaker than him.

In this connection, it is said: ‘A wise king will make one neighbouring king fight another neighbour and having thus prevented the neighbours from getting together, proceed to overrun the territory of his own enemy’. {7.6.14,15}