Arthashastra quotes

Righteous and unrighteous acts (Dharmadharmau) are learnt from the triple Vedas; wealth and non-wealth from Varta; the expedient and the inexpedient (Nayanayau), as well as potency and impotency (Balabale) from the science of government.

When seen in the light of these sciences, the science of Anvikshaki is most beneficial to the world, keeps the mind steady and firm in weal and woe alike, and bestows excellence of foresight, speech and action.

Light to all kinds of knowledge, easy means to accomplish all kinds of acts and receptacle of all kinds of virtues, is the Science of Anvikshaki ever held to be.

When seen in the light of these sciences, the science of Anvikshaki is most beneficial to the world, keeps the mind steady and firm in weal and woe alike, and bestows excellence of foresight, speech and action.

Light to all kinds of knowledge, easy means to accomplish all kinds of acts and receptacle of all kinds of virtues, is the Science of Anvikshaki ever held to be.

[Thus ends Chapter II, "Determination of the place of Anvikshaki" among Sciences in Book I, "Concerning Discipline" of the Arthasástra of Kautilya.]

That of an ascetic retired from the world (Parivrajaka) is complete control of the organs of sense, abstaining from all kinds of work, disowning money, keeping from society, begging in many places, dwelling in forests, and purity both internal and external.

Harmlessness, truthfulness, purity, freedom from spite, abstinence from cruelty, and forgiveness are duties common to all.

The observance of one's own duty leads one to Svarga and infinite bliss (Anantya). When it is violated, the world will come to an end owing to confusion of castes and duties.

"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;

"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;

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).

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;

Not violating righteousness and economy, he shall enjoy his desires. He shall never be devoid of happiness. He may enjoy in an equal degree the three pursuits of life, charity, wealth, and desire, which are inter-dependent upon each other.

Any one of these three, when enjoyed to an excess, hurts not only the other two, but also itself.

Kautilya holds that wealth and wealth alone is important, inasmuch as charity and desire depend upon wealth for their realisation.

He may enjoy in an equal degree the three pursuits of life, charity, wealth, and desire, which are inter-dependent upon each other. Any one of these three, when enjoyed to an excess, hurts not only the other two, but also itself.

Kautilya holds that wealth and wealth alone is important, inasmuch as charity and desire depend upon wealth for their realisation.

Those teachers and ministers who keep him from falling a prey to dangers, and who, by striking the hours of the day as determined by measuring shadows (chháyánálikápratodena) warn him of his careless proceedings even in secret shall invariably be respected.

Those teachers and ministers who keep him from falling a prey to dangers, and who, by striking the hours of the day as determined by measuring shadows (chháyánálikápratodena) warn him of his careless proceedings even in secret shall invariably be respected.

Sovereignty (rájatva) is possible only with assistance. A single wheel can never move.

Hence he shall employ ministers and hear their opinion.

If they refuse to agree, they are to be considered pure. This is what is termed monetary allurement.

A woman-spy under the guise of an ascetic and highly esteemed in the harem of the king may allure each prime minister (mahámátra) one after another, saying "the queen is enamoured of thee and has made arrangements for thy entrance into her chamber; besides this, there is also the certainty of large acquisitions of wealth."

If they discard the proposal, they are pure. This is what is styled love-allurement.

Never, in the view of Kautilya, shall the king make himself or his queen an object (laksham, butt) of testing the character of his councillors, nor shall he vitiate the pure like water with poison.

Sometimes the prescribed medicine may fail to reach the person of moral disease; the mind of the valiant, though naturally kept steadfast, may not, when once vitiated and repelled under the four kinds of allurements, return to and recover its original form.

Hence having set up an external object as the butt for all the four kinds of allurements, the king shall, through the agency of spies (satri), find out the pure or impure character of his ministers (amátya).

The immediate officers of the institutes of espionage (samsthánámantevásinah) shall by making use of signs or writing (samjnálipibhih) set their own spies in motion (to ascertain the validity of the information).

Neither the institutes of espionage nor they (the wandering spies) shall know each other.

If a mendicant woman is stopped at the entrance, the line of door-keepers., spies under the guise of father and mother (mátápitri vyanjanáh), women artisans, court-bards, or prostitutes shall, under the pretext of taking in musical instruments, or through cipher-writing (gudhalekhya), or by means of …

(Spies of the institutes of espionage) may suddenly go out under the pretext of long standing disease, or lunacy, or by setting fire (to something) or by administering poison (to some one).

When the information thus received from these three different sources is exactly of the same version, it shall be held reliable.

If they (the three sources) frequently differ, the spies concerned shall either be punished in secret or dismissed.

Maintenance of the secrecy of a council-matter, and keeping guard over officers that have taken part in the deliberation over it (shall be strictly observed) till the time of starting the work so considered approaches.

Carelessness, intoxication, talking in sleep, love and other evil habits of councillors are the causes of the betrayal of counsels.

Whoever is of hidden nature or is disregarded will disclose counsels. Hence steps shall be taken to safeguard counsels against such dangers. Disclosure of counsels is advantageous to persons other than the king and his officers.

Hence he shall sit at deliberation with persons of wide intellect.

He shall despise none, but hear the opinions of all. A wise man shall make use of even a child's sensible utterance.

"This is," says Parásara "ascertaining the opinions of others, but not keeping counsels. He shall ask his ministers for their opinion, on a work similar to the one he has in view, telling them that "this is the work; it happened thus;

The king may ask his ministers for their opinion either individually or collectively, and ascertain their ability by judging over the reasons they assign for their opinions.

He shall lose no time when the opportunity waited for arrives; nor shall he sit long at consultation with those whose parties he intends to hurt.

The school of Manu say that the assembly of ministers (mantriparishad) shall be made to consist of twelve members.

He shall supervise works in company with his officers that are near (ásannaih); and consult by sending writs (patrasampreshanena) those that are (not) near (ásanna).

One thousand sages form Indra's assembly of ministers (mantriparishad). They are his eyes. Hence he is called thousand-eyed though he possesses only two eyes.

In works of emergency, he shall call both his ministers and the assembly of ministers (mantrino mantriparishadam cha), and tell them of the same.

He shall do whatever the majority (bhúyishtháh) of the members suggest or whatever course of action leading to success (káryasiddhikaram va) they point out. And while doing any work,

None of his enemies (pare) shall know his secret, but he shall know the weak points of his enemy. Like a tortoise he shall draw in his limbs that are stretched out.

Just as balls of meal offered to ancestors by a person not learned in the Vedas are unfit to be eaten by wise men, so whoever is not well versed in sciences shall be unfit to hear of council deliberations.

"

There can be," says Kautilya, "no greater crime or sin than making wicked impressions on an innocent mind; just as a fresh object is stained with whatever it is brought in close association, so a prince with fresh mind is apt to regard as scientific injunctions all that he is told of.

Hence he shall be taught only of righteousness and of wealth (artha), but not of unrighteousness and of non-wealth. Classmate spies shall be so courteous towards him as to say "thine are we."

… beget sons), he may appoint a maternal relation or a blood relation (kulya) of his or any one of his neighbouring kings possessed of good and amicable qualities to sow the seed in his own field (kshétrebíjam, i.e., to beget a son on his wife.)

But never shall a wicked and an only son be installed on the royal throne.

A royal father who is the only prop for many (people) shall be favourably disposed towards his son. Except in dangers, sovereignty falling to the lot of the eldest (son) is always respected. Sovereignty may (sometimes) be the property of a clan;

CHAPTER XIX. THE DUTIES OF A KING.

IF a king is energetic, his subjects will be equally energetic.

If he is reckless, they will not only be reckless likewise, but also eat into his works. Besides, a reckless king will easily fall into the hands of his enemies. Hence the king shall ever be wakeful.

… to the business of gods, of heretics, of Bráhmans learned in the Vedas, of cattle, of sacred places, of minors, the aged, the afflicted, and the helpless, and of women;---all this in order (of enumeration) or according to the urgency or pressure of those works.

All urgent calls he shall hear at once, but never put off; for when postponed, they will prove too hard or impossible to accomplish.

Having seated himself in the room where the sacred fire has been kept, he shall attend to the business of physicians and ascetics practising austerities; and that in company with his high priest and teacher and after preliminary salutation (to the petitioners).

Accompanied by persons proficient in the three sciences (trividya) but not alone lest the petitioners be offended, he shall look to the business of those who are practising austerities, as well as of those who are experts in witchcraft and Yóga.

Of a king, the religious vow is his readiness to action; satisfactory discharge of duties is his performance of sacrifice; equal attention to all is the offer of fees and ablution towards consecration.

In the happiness of his subjects lies his happiness; in their welfare his welfare; whatever pleases himself he shall not consider as good, but whatever pleases his subjects he shall consider as good.

Of a king, the religious vow is his readiness to action; satisfactory discharge of duties is his performance of sacrifice; equal attention to all is the offer of fees and ablution towards consecration.

In the happiness of his subjects lies his happiness; in their welfare his welfare; whatever pleases himself he shall not consider as good, but whatever pleases his subjects he shall consider as good.

Hence the king shall ever be active and discharge his duties; the root of wealth is activity, and of evil its reverse.

In the happiness of his subjects lies his happiness; in their welfare his welfare; whatever pleases himself he shall not consider as good, but whatever pleases his subjects he shall consider as good.

Hence the king shall ever be active and discharge his duties; the root of wealth is activity, and of evil its reverse.

In the absence of activity acquisitions present and to come will perish; by activity he can achieve both his desired ends and abundance of wealth.

The king shall bestow on cultivators only such favour and remission (anugrahaparihárau) as will tend to swell the treasury, and shall avoid such as will deplete it.

A king with depleted treasury will eat into the very vitality of both citizens and country people.

Either on the occasion of opening new settlements or on any other emergent occasions, remission of taxes shall be made.

Experts in catching elephants shall follow the instructions given to them by the elephant doctor (aníkastha) and catch such elephants as are possessed of auspicious characteristics and good character.

The victory of kings (in battles) depends mainly upon elephants; for elephants, being of large bodily frame, are capable not only to destroy the arrayed army of an enemy, his fortifications, and encampments, but also to undertake works that are dangerous to life.

Elephants bred in countries, such as Kálinga, Anga, Karúsa, and the East are the best; those of the Dasárna and western countries are of middle quality; and those of Sauráshtra and Panchajana countries are of low quality.

To supervise works of high, middling and low description, superintendents with corresponding qualifications shall be employed.

The king will have to suffer in the end if he curtails the fixed amount of expenditure on profitable works.

(When a man engaged by Government for any work absents himself), his sureties who conjointly received (wages?) from the government, or his sons, brothers, wives, daughters or servants living upon his work shall bear the loss caused to the Government.

Without dissension and without any concert among themselves, they shall carry on their work as ordered.

When in concert, they eat up (the revenue).

When in disunion, they mar the work.

When in concert, they eat up (the revenue).

When in disunion, they mar the work.

Without bringing to the knowledge of their master (bhartri, the king), they shall undertake nothing except remedial measures against imminent dangers.

Whoever lessens the revenue eats the king's wealth. If owing to inadvertence he causes diminution in revenue, he shall be compelled to make good the loss.

Whoever doubles the revenue eats into the vitality of the country.

If he brings in double the amount to the king, he shall, if the offence is small, be warned not to repeat the same; but if the offence be grave he should proportionally be punished.

Each department shall be officered by several temporary heads.

Just as it is impossible not to taste the honey or the poison that finds itself at the tip of the tongue, so it is impossible for a government servant not to eat up, at least, a bit of the king's revenue.

Just as fish moving under water cannot possibly be found out either as drinking or not drinking water, so government servants employed in the government work cannot be found out (while) taking money (for themselves).

Just as it is impossible not to taste the honey or the poison that finds itself at the tip of the tongue, so it is impossible for a government servant not to eat up, at least, a bit of the king's revenue.

Just as fish moving under water cannot possibly be found out either as drinking or not drinking water, so government servants employed in the government work cannot be found out (while) taking money (for themselves).

It is possible to mark the movements of birds flying high up in the sky; but not so is it possible to ascertain the movement of government servants of hidden purpose.

Just as fish moving under water cannot possibly be found out either as drinking or not drinking water, so government servants employed in the government work cannot be found out (while) taking money (for themselves).

It is possible to mark the movements of birds flying high up in the sky; but not so is it possible to ascertain the movement of government servants of hidden purpose.

Government servants shall not only be confiscated of their ill-earned hordes, but also be transferred from one work to another, so that they cannot either misappropriate Government money or vomit what they have eaten up.

Having paid sufficient attention to the caste, family, social rank, age, learning (sruta), occupation, property, character (síla), blood-relationship (yaunánubandha) of the addressee, as well as to the place and time (of writing), the writer shall form a writ befitting the position of the person addressed.

Arrangement of subject-matter (arthakrama), relevancy (sambandha), completeness, sweetness, dignity, and lucidity are the necessary qualities of a writ.

The act of mentioning facts in the order of their importance is arrangement.

Avoidance of redundancy or deficiency in words or letters; impressive description of subject matter by citing reasons, examples, and illustrations; and the use of appropriate and suitably strong words (asrántapada) is completeness.

The description in exquisite style of a good purport with a pleasing effect is sweetness.

The use of words other than colloquial (agrámya) is dignity.

The use of words other than colloquial (agrámya) is dignity.

The use of well-known words is lucidity.

The alphabetical letters beginning with Akára are sixty-three.

which may be in combination with lead or iron (anjana); which smell like raw meat, are disjoined gray or blackish white, and are marked with lines or spots; and which, when roasted, do not split, but emit much foam and smoke are silver ores.

The heavier the ores, the greater will be the quantity of metal in them (satvavriddhih).

The impurities of ores, whether superficial or inseparably combined with them can be got rid of and the metal melted when the ores are (chemically) treated with Tikshna urine (mútra) and alkalies (kshára), and are mixed or smeared over with the mixture of (the powder …

Dried fish, bulbous roots (kándamúla), fruits and vegetables form the group of edibles (sakavarga).

Of the store, thus, collected, half shall be kept in reserve to ward off the calamities of the people and only the other half shall be used.

Old collection shall be replaced by new supply.

That merchandise of the king which is of local manufacture shall be centralised; imported merchandise shall be distributed in several markets for sale. Both kinds of merchandise shall be favourably sold to the people.

He shall avoid such large profits as will harm the people.

There shall be no restriction to the time of sale of those commodities for which there is frequent demand; nor shall they be subject to the evils of centralisation (sankuladosha).

For hiding inferior commodities, eight times the amount of toll shall be imposed; and for hiding or concealing superior commodities, they shall be wholly confiscated.

Whatever causes harm or is useless to the country shall be shut out; and whatever is of immense good as well as seeds not easily available shall be let in free of toll.

[Thus ends Chapter XXI, “The Superintendent of Tolls” in Book II, “The Duties of Government Superintendents” of the Arthasástra of Kautilya. End of the forty-second chapter from the beginning.)

Those women who can present themselves at the weaving house shall at dawn be enabled to exchange their spinnings for wages (bhándavetanavinimayam).

Only so much light as is enough to examine the threads shall be kept.

If the superintendent looks at the face of such women or talks about any other work, he shall be punished with the first amercement. Delay in paying the wages shall be punished with the middlemost amercement.

Grains and other crops shall be collected as often as they are harvested.

No wise man shall leave anything in the fields, nor even chaff.

Crops, when reaped, shall be heaped up in high piles or in the form of turrets. The piles of crops shall not be kept close, nor shall their tops be small or low.

The superintendent of ships shall strictly observe the customs prevalent in commercial towns as well as the orders of the superintendent of towns (pattana, port town).

Whenever a weatherbeaten ship arrives at a port-town, he shall show fatherly kindness to it.

Vessels carrying on merchandise spoiled by water may either be exempted from toll or may have their toll reduced to half and let to sail when the time for setting sail approaches.

As the duty of a king consists in protecting his subjects with justice, its observance leads him to heaven. He who does not protect his people or upsets the social order wields his royal sceptre (danda) in vain.

It is power and power (danda) 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 king who administers justice in accordance with sacred law (Dharma), evidence (vyavahára), history (samsthá) and edicts of kings (Nyáya) which is the fourth will be able to conquer the whole world bounded by the four quarters (Chaturantám mahím).

Whenever there is disagreement between history and sacred law or between evidence and sacred law, then the matter shall be settled in accordance with sacred law.

But whenever sacred law (sástra) is conflict with rational law (Dharmanyáya=kings' law), then reason shall be held authoritative; for there the original text (on which the sacred law has been based) is not available.

Self-assertion (svayamváda) on the part of either of the parties has often been found faulty. Examination (anuyoga), honesty (árjava), evidence (hetu) and asseveration by oath (sapatha)---these alone can enable a man to win his cause.

In case of the absence by death of either the father or the mother, the survivor will receive the súlka. If both of them are dead, the maiden herself shall receive it.

Any kind of marriage is approvable, provided it pleases all those (that are concerned in it.)

Means of subsistence (vritti) or jewellery (ábadhya) constitutes what is called the property of a woman. Means of subsistence valued at above two thousand shall be endowed (on her name). There is no limit to jewellery.

Both assets and liabilities shall be equally divided.

My teacher says that poor people (nishkinchanáh) shall equally distribute among themselves even the mud-vessels (udapátram).

In the opinion of Kautilya, it is unnecessary to say so (chhalam); for as a rule, division is to be made of all that is in existence, but of nothing that is not in existence.

Those heretics (páshandáh) who have neither gold nor gold-coin shall similarly observe their fasts except in the case of defamation, theft, assault and abduction of women. Under these circumstances, they shall be compelled to undergo punishment.

The king shall, under penalty of fines, forbid the wilful or improper proceedings of ascetics: for vice overwhelming righteousness will in the long run destroy the ruler himself.

[Thus ends Chapter XVI, "Resumption of gifts, sale without ownership, and ownership" in Book III, "Concerning Law" of the Arthasástra of Kautilya. End of the seventy-third chapter from the beginning.]

My preceptor holds that quarrels or assaults of a remote date shall not be complained of.

But Kautilya holds that there shall be no acquittal for an offender.

My preceptor thinks that he who is the first to complain of a quarrel wins inasmuch as it is pain that drives one to law.

He may either do such works as are usually resorted to in calamities; he may show favour by distributing either his own collection of provisions or the hoarded income of the rich among the people; or seek for help from his friends among kings.

Or the policy of thinning the rich by exacting excessive revenue (karsanam), or causing them to vomit their accumulated wealth (vamanam) may be resorted to.

Or the king with his subjects may emigrate to another kingdom with abundant harvest.

With a view to destroy rats, grains mixed with the milk of the milk-hedge plants (snuhi: Euphorbia Antiquorum), or grains mixed with such ingredients as are treated of in the 14th book may be left on the ground. Asceties and prophets may perform auspicious ceremonials.

On new and full-moon days rats may be worshipped.

Similar measures may also be taken against the danger from locusts, birds and insects.

In all kinds of dangers from demons, the incantation ‘we offer thee cooked rice’' shall be performed.

The king shall always protect the afflicted among his people as a father his sons.

Such ascetics as are experts in magical arts, and being endowed with supernatural powers, can ward off providential visitations, shall, therefore, be honoured by the king and made to live in his kingdom.

He who defiles a maiden who has attained maturity shall have his middle finger cut off or pay a fine of 200 panas, besides giving an adequate compensation to her father.

No man shall have sexual intercourse with any woman against her will.

He who defiles a willing maiden shall pay a fine of 54 panas, while the maiden herself shall pay a fine of half the amount.

In the absence of the master, any person who is seated inside, or the driver himself if he has attained his majority shall be punished. Carts or carriages occupied by a minor or with no person shall be taken possession of by the king.

Whatever a man attempts to do to others by witch-craft shall be (practically) applied to the doer himself.

Witch-craft merely to arouse love in an indifferent wife, in a maiden by her lover, or in a wife by her husband is no offence. But when it is injurious to others, the doer shall be punished with the middle most amercement.

Measures such as the above shall be taken only against the seditious and the wicked and never against others.

Just as fruits are gathered from a garden as often as they become ripe, so revenue shall be collected as often as it becomes ripe.

Collection of revenue or of fruits, when unripe, shall never be carried on, lest their source may be injured, causing immense trouble.

Just as fruits are gathered from a garden as often as they become ripe, so revenue shall be collected as often as it becomes ripe.

Collection of revenue or of fruits, when unripe, shall never be carried on, lest their source may be injured, causing immense trouble.

[Thus ends Chapter II, "Replenishment of the Treasury" in Book V, "The Conduct of Courtiers" of the Arthasástra of Kautilya. End of the ninety-second chapter from the beginning.]

While laughing in jest, he should avoid loud laughter; he shall avoid evil aspersions against others, nor ascribe evil to others; he shall forgive evil done to himself and have as much forbearance as the earth.

Self-protection shall be the first and constant thought of a wise man; for the life of a man under the service of a king is aptly compared to life in fire; whereas fire burns a part or the whole of the body, if at all, the king has the power either to destroy or to advance the whole family, consisting of sons and wives, of his servants.

[Thus ends Chapter IV, “The Conduct of a Courtier” in Book V, “The Conduct of Courtiers” of the Arthasástra of Kautilya. End of the ninety-fourth chapter from the beginning.]

There- fore he shall never discard what has, of its own accord, fallen into his hands; for it is a general talk among the people that a woman making love of her own accord will, when discarded, curse the man.

"An opportunity will only once offer itself to a man who is waiting for it, and will not come a second time when he may be desirous of accomplishing his work."

"But it is," says Kautilya, "unrighteous to do an act which excites popular fury; nor is it an accepted rule. He shall, therefore, install in the kingdom such a son of the king as is possessed of amiable qualities.

Excepting the enemy, these seven elements, possessed of their excellent characteristics are said to be the limb-like elements of sovereignty.

A wise king can make even the poor and miserable elements of his sovereignty happy and prosperous; but a wicked king will surely destroy the most prosperous and loyal elements of his kingdom.

Hence a king of unrighteous character and of vicious habits will, though he is an emperor, fall a prey either to the fury of his own subjects or to that of his enemies.

Those causes of human make which affect position are policy and impolicy (naya and apanaya); fortune and misfortune (aya and anaya) are providential causes.

Causes, both human and providential, govern the world and its affairs.

What is unforeseen is providential; here, the attainment of that desired end which seemed almost lost is (termed) fortune.

CHAPTER II. THE NATURE OF ALLIANCE.

WHEN the advantages derivable from peace and war are of equal character, one should prefer peace; for disadvantages, such as the loss of power and wealth, sojourning, and sin, are ever-attending upon war.

The same holds good in the case of neutrality and war. Of the two (forms of policy), double policy and alliance, double policy (i.e., making peace with one and waging war with another) is preferable;

Whoever goes to wage war with a superior king will be reduced to the same condition as that of a foot-soldier opposing an elephant.

Just as the collision of an unbaked mud-vessel with a similar vessel is destructive to both, so war with an equal king brings ruin to both.

Like a stone striking an earthen pot, a superior king attains decisive victory over an inferior king.

having succeeded in his mission, an ally of equal power is likely to change his attitude even towards the conqueror of superior power.

An ally of superior power should not be relied upon, for prosperity changes the mind.

Even with little or no share in the spoils, an ally of superior power may go back, appearing contented;

Peace with no specific end (akritachikírshá), peace with binding terms (kritasleshana), the breaking of peace (kritavidúshana), and restoration of peace broken (apasírnakriyá) are other forms of peace.

Open battle, treacherous battle, and silent battle (i.e. killing an enemy by employing spies when there is no talk of battle at all), are the three forms of battle.

When, by making use of conciliation and other forms of stratagem and the like, a new agreement of peace is made and the rights of equal, inferior, and superior powers concerned in the agreement are defined according to their respective positions, it is termed an …

Not so, says Kautilya: a friend possessing immense gold is better; for possession of gold is ever desirable; but an army is not always required.

Moreover armies and other desired objects can be purchased for gold.

Which is better, a friend possessing gold, or a friend possessing vast territory?

The latter is better; for that which is thickly populated is a kingdom in all its senses.

What can a depopulated country like a barren cow be productive of?

The king who is desirous of getting back the land sold for colonization to another when the latter has lost his men and money in colonizing it, should first make an agreement with such a purchaser as is weak, base-born, devoid of energy, helpless, of …

Whoever is acquainted with the science of polity should clearly observe the conditions of progress, deterioration, stagnation, reduction, and destruction, as well as the use of all kinds of strategic means.

Whoever thus knows the interdependence of the six kinds of policy plays at his pleasure with kings, bound round, as it were, in chains skillfully devised by himself.

[Thus ends Chapter XVIII, "The Conduct of a Madhyama King, a Neutral King and of a Circle of States," in Book VII, "The End of the Six-fold Policy” of the Arthasástra of Kautilya. End of the hundred and sixteenth chapter from the beginning.

Also they render the intrigues of a strong but base-born person, unavailing, as the saying is, that possession of virtues makes for friendship.

The destruction of crops is worse than the destruction of handfuls (of grains), since it is the labour that is destroyed thereby; absence of rain is worse than too much rain.

The comparative seriousness or insignificance of any two kinds of troubles affecting the elements of sovereignty, in the order of enumeration of the several kinds of distress, is the cause of adopting offensive or defensive operations.

CHAPTER III. THE AGGREGATE OF THE TROUBLE OF MEN.

IGNORANCE and absence of discipline are the causes of a man's troubles.

An untrained man does not perceive the injuries arising from vices. We are going to treat of them (vices):--

IGNORANCE and absence of discipline are the causes of a man's troubles.

An untrained man does not perceive the injuries arising from vices.

We are going to treat of them (vices):--

My teacher says that of fire and floods, destruction due to fire is irremediable; all kinds of troubles, except those due to fire, can be alleviated, and troubles due to floods can be passed over.

No, says Kautilya, fire destroys a village, or part of a village whereas floods carry off hundreds of villages.

My teacher says that of pestilence and famine, pestilence brings all kinds of business to a stop by causing obstruction to work on account of disease and death among men and owing to the flight of servants, whereas famine stops no work, but is productive …

… pestilence and famine, pestilence brings all kinds of business to a stop by causing obstruction to work on account of disease and death among men and owing to the flight of servants, whereas famine stops no work, but is productive of gold, cattle and taxes.

No, says Kautilya, pestilence devastates only a part (of the country) and can be remedied, whereas famine causes troubles to the whole (of the country) and occasions dearth of livelihood to all creatures.

This explains the consequences of maraka.

and if acquired, he keeps up his friendship.

Hence one should not give rise to those causes which are destructive of friendship; and when they arise, one should get rid of them by adopting such friendly attitude as can remove those causes.

[Thus ends Chapter V, "The Group of Troubles of the Army, and the Group of Troubles of a Friend," in Book VIII "Concerning Vices and Calamities," of the Arthasástra of Kautilya. End of the hundred and twenty-first chapter from the beginning.

My teacher says that of power (money and army) and skill in intrigue, power is better; for a king, though possessed of skill for intrigue (mantrasakti) becomes a man of barren mind if he has no power; for the work of intrigue is well defined.

He who has no power loses his kingdom as sprouts of seeds in drought vomit their sap.

No, says Kautilya, skill for intrigue is better;

My teacher says that of strength, place, and time, strength is the best; for a man who is possessed of strength can overcome the difficulties due either to the unevenness of the ground or to the cold, hot, or rainy periods of time.

Some say that place is the best for the reason that a dog, seated in a convenient place, can drag a crocodile and that a crocodile in low ground can drag a dog.

Others say that time is the best for the reason that during the day-time the crow kills the owl, and that at night the owl the crow.

Some say that place is the best for the reason that a dog, seated in a convenient place, can drag a crocodile and that a crocodile in low ground can drag a dog.

Others say that time is the best for the reason that during the day-time the crow kills the owl, and that at night the owl the crow.

No, says Kautilya, of strength, place, and time, each is helpful to the other;

… an Arya, haughtiness, pity, desire for the other world, strict adherence to virtuous life, deception, neediness, envy, negligence of what is at hand, generosity, want of faith, fear, inability to endure cold, heat, and rain, and faith in the auspiciousness of lunar days and stars.

Wealth will pass away from that childish man who inquires most after the stars; for wealth is the star for wealth; what will the stars do?

Capable men will certainly secure wealth at least after a hundred trials; and wealth is bound by wealth just as elephants are bound by counter-elephants.

Wealth will pass away from that childish man who inquires most after the stars; for wealth is the star for wealth; what will the stars do?

Capable men will certainly secure wealth at least after a hundred trials; and wealth is bound by wealth just as elephants are bound by counter-elephants.

[Thus ends Chapter IV, “Consideration about Loss of Men, Wealth and Profit,’ in Book IX, “The Work of an Invader,” of the Arthasástra of Kautilya. End of the hundred and twenty-fifth chapter from the beginning.]

Where foreigners carry on an intrigue with foreigners, or local men with local men, there the consequences of the intrigue, unanimously carried on with a set purpose, will be very serious.

When guilt is got rid of, there will be no guilty persons; but when a guilty person is got rid of, the guilt will contaminate others.

Hence, when foreigners carry on an intrigue, the king should employ the policy of dissension and coercion. Spies under the guise of friends may inform foreign conspirators: "Mind, this your king, with the desire of enriching himself, is naturally provoked against you all."

A desert, a dangerous spot, marshy places, mountains, valleys, uneven boats, cows, cart-like array of the army, mist, and night are sattras (temptations alluring the enemy against the invader).

The beginning of an attack is the time for treacherous fights.

As to an open or fair fight, a virtuous king should call his army together, and, specifying the place and time of battle, address them thus: "I am a paid servant like yourselves; this country is to be enjoyed (by me) together with you;

if the armies are of equal strength, he should make peace when requested for it; and if the enemy's army is inferior, he should attempt to destroy it, but not that which has secured a favourable position and is reckless of life.

When a broken army, reckless of life, resumes its attack, its fury becomes irresistible; hence he should not harass a broken army (of the enemy).

[Thus ends Chapter III, "Forms of Treacherous Fights; Encouragement to One's Own Army, and Fight Between One's Own and Enemy's Armies," in Book X, "Relating to War," of the Arthasástra of Kautilya. End of the hundred and thirty-first chapter from the beginning.]

Or by telling the enemy that his fort was burnt, stormed, or that some one of his family, or an enemy or a wild chief rose in rebellion--by these and other means the conqueror should cause excitement to the enemy.

The arrow shot by an archer may or may not kill a single man; but skilful intrigue devised by wise men can kill even those who are in the womb.

[Thus ends Chapter VI, “The Array of the Army like a Staff, a Snake, a Circle, or in Detached Order; The Array of the Army against that of an Enemy,”in Book X, “Relating to War,” of the Arthasástra of Kautilya.

CHAPTER I. THE DUTIES OF A MESSENGER.

WHEN a king of poor resources is attacked by a powerful enemy, he should surrender himself together with his sons to the enemy and live like a reed (in the midst of a current of water).

Bháradvája says that he who surrenders himself to the strong, bows down before Indra (the god of rain).

whoever goes with his small army to fight perishes like a man attempting to cross the sea without a boat. Hence, a weak king should either seek the protection of a powerful king or maintain himself in an impregnable fort.

Invaders are of three kinds: a just conqueror, a demon-like conqueror, and a greedy conqueror.

Of these, the just conqueror is satisfied with mere obeisance. Hence, a weak king should seek his protection.

REDUCTION (of the enemy) must precede a siege.

The territory that has been conquered should be kept so peacefully that it might sleep without any fear.

When it is in rebellion, it is to be pacified by bestowing re- wards and remitting taxes, unless the conqueror means to quit it. Or he may select his battle fields in a remote part of the enemy's territory, far from the populous centres;

A stick of visvásagháti painted with the above mixture and wound round with a bark made of hemp, zinc, and lead, is a fire-arrow (to be hurled against the enemy).

When a fort can be captured by other means, no attempt should be made to set fire to it; for fire cannot be trusted; it not only offends gods, but also destroys the people, grains, cattle, gold, raw materials and the like.

Also the acquisition of a fort with its property all destroyed is a source of further loss. Such is the aspect of a siege.

Whoever has caused excitement to the people or incurred their displeasure should be removed and placed in a dangerous locality.

Having recovered a lost territory, he should hide those vices of his, owing to which he lost it, and increase those virtues by which he recovered it.

With regard to the inherited territory, he should cover the vices of his father, and display his own virtues.