The ARTHASHASTRA

by Chanakya

Kautilya was not the originator of the science. He himself acknowledges that his work is based on similar treatises of the past. There are in all one hundred and twelve places in the text where a number of earlier authorities and opinions held by them are mentioned. Five different schools of thought—those of Brihaspati, Ushanas, Prachetasa Manu, 3 Parasara and Ambhi—are referred to, often because Kautilya disagrees with the advice given by them.

Though the duties and responsibilities of thirty-six different Heads of Departments are spelt out, there are no posts of Chief Superintendents of Education or Health. Education is referred to only in the context of the training of a prince to be a king (III.i). Public health is touched upon with reference to public hygiene. The human resource aspect of society was a matter of private, not state, concern.

Hence, a wicked prince, who hates dharma and is full of evil, should not be installed on the throne, even if he is an only son {1.17.51}. In fact, Kautilya prefers an ignorant king who had not been taught dharma to a wicked king who, in spite of his learning, deviates from it {8.2.12}.

The king should not tax the people unjustly because ‘that will make the people angry and spoil the very sources of revenue’ {5.2.70}.

The list of the weaker sections of the society, who required special protection, occurs in a number of places: priority of audience before the king {1.19.29}, maintenance at state expense {2.1.26}, free travel on ferries {2.28.18} and the special responsibility of judges on matters concerning them {3.20.22}. The list, with minor variations, always runs: brahmins, ascetics, the minors, the aged, the sick, the handicapped, the helpless and women.

It is interesting to note that the state was held responsible for any failure to protect the public. If a thief was not apprehended and the stolen property not recovered, the victim was reimbursed from the king’s own resources.

Local customs of different regions were preserved {3.7.40}. A good conqueror adopted the dress, language and behaviour of his newly-conquered subjects {13.5.7}.

This treatise has been composed by one who, resenting the misrule of the Nanda kings, rescued this neglected science and used it as a weapon to destroy them and save the kingdom. By following [the principles set out in] this treatise one can not only create and preserve dharma [spiritual good], artha [material well-being] and kama [aesthetic pleasures] but also destroy [their opposites, i.e.] unrighteousness, material loss and hatred. It is a guide not only for the acquisition of this world but also the next. {15.1.73,72,71}

The progress of this world depends on the maintenance of order and the [proper functioning of] government. {1.4.4} 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}