DAMODARAM SANJIVAYYA NATIONAL LAW UNIVERSITY,

SABBAVARAM, VISAKHAPATNAM, A.P., INDIA

PROJECT TITLE
ARTHASHASTRA: IT’S IMPACT ON INDIAN ADMINISTRATION

SUBJECT
HISTORY

NAME OF THE FACULTY

DR.VISHWACHANDRA NATH MADASU

NAME- MANISHA ARORA

ROLL NO. - 2018LLB099

SEMESTER- 1ST

ARTHASHASTRA: ITS IMPACT ON INDIAN ADMINISTRATION Page 1

 ACKNOWLEDGEMENT-

I would like to thank Dr.Vishwachandra Nath Madasu Sir for giving me an opportunity for
deeply studying about ancient India. This project is a result of dedicated effort. It gives me
immense pleasure to prepare this project report on “ARTHASHASTRA: IT’S IMPACT ON
ADMINISTRATION”.

My deepest thanks to our Lecturer Madasu Sir , the guide of the project for
guiding and correcting various documents with attention and care. I thank him for consultative
help and constructive suggestion in this project. I would also like to thank my parents and my
colleagues who have helped us for making the project a successful one.

ARTHASHASTRA: ITS IMPACT ON INDIAN ADMINISTRATION Page 2

CONTENTS-

1.COVER PAGE
2. GRAMMERLY REPORT
3. ACKNOWLEDGEMENT
4.PROJECT SUMMARY
5.OBJECTIVE OF STUDY
6.SIGNIFICANCE AND BENEFIT OF STUDY
7. HISTORICAL BACKGROUND
8. SCOPE OF THE STUDY
9. LITERATURE REVIEW
10. RESEARCH METHODOLOGY
11. HYPOTHESIS
12. BODY OF THE PROJECT
13. OUTCOMES OF THE PROJECT
14. CONCLUSIONS AND SUGGESTIONS

ARTHASHASTRA: ITS IMPACT ON INDIAN ADMINISTRATION Page 3

CONTENTS UNDER THE BODY OF THE PROJECT-

1. UNDERSTANDING ARTHASHASTRA
2. MAIN SOURCE OF MAURYAN HISTORY
3. CONTROVERSY REGARDING ITS AUTHORSHIP
4. ESSENTIALS
5. LAND REFORMS
6. KING AND KING’S DUTY
7. ECONOMIC IDEAS
8. ECONOMIC ADMINISTRATION
9. AUDIT
10. ACCOUNTABILITY
11. KAUTILYA ON CREATION AND PRESERVATION OF WEALTH
12. PUNISHMENT FOR VIOLATING JUSTICE

ARTHASHASTRA: ITS IMPACT ON INDIAN ADMINISTRATION Page 4

OBJECTIVE OF THE STUDY-

Herein the researcher through this project is studying the impact of KAUTILYA’S
ARTHASHASTRA on the Indian administration in 4th centaury B.C. wherein connecting and
consequently describing it parallely with Mauryan Empire.

SCOPE OF THE STUDY-

The researcher limits the scope of the study only up to Arthashastra and herein enlisting its
contents which talks about the impact and factors affecting the Mauryan Empire by the
implementation of Kautilya Arthashastra.

SIGNIFICANCE OF THE STUDY-

This research helps us to know more about History writing and religion in medieval India.

REVIEW OF THE LITERATURE-

The literature review focuses on Kautilya’s biography in brief. Also, Kautilya’s views on certain
aspects have been mentioned. Various Research Papers authored under the same scope have
taken into consideration .Though studies have been done but comprehensive study on the
Financial and Governance aspects limiting to the industries under study and the region under
study have not be done. Thus Research Gaps identified. To meet those Research Gaps objectives
have been framed.

RESEARCH METHODOLOGY-

This is a doctrinal research, which is based on the materials collected from different journals,
books etc.

ARTHASHASTRA: ITS IMPACT ON INDIAN ADMINISTRATION Page 5

BODY OF THE PROJECT-

INTRODUCTION

Arthashastra is a unique treatise and a comprehensive guide which provides inputs on various
areas like administration, politics, human resource management, financial management, good
governance. Centuries have passed but these aspects covered by Kautilya are still relevant and
applicable in the modern society.

Adding to this, the Arthashastra is basically a title of a handbook for running an empire, written
by Kautilya who is also known as Chanakya an Indian philosopher, chief advisor and Prime
Minister of the Indian Emperor Chandragupta Maurya, between the time period of 350BCE-
275BCE. Arthashastra has a great impact on Indian administration since the time period of its
evolution. It is written in Sanskrit which clarifies concepts of statecraft, economic policy, and
military strategy. Kautilya aka Chanakya has drafted Arthashastra or “science of politics” to
show a wise king how to defeat his enemies and rule on behalf of general good.

The Arthashastra summarizes the political thoughts of Kautilya. This book was lost for many
centuries until a copy of it, written on palm leaves, was rediscovered in India in 1904 CE. This
edition is dated to approximately 250 CE, many centuries after the time of Kautilya, but the main
ideas in this book are largely his1. The book contains detailed information about specific topics
that are relevant for rulers who wish to run an effective government. Diplomacy and war
(including military tactics) are the two points treated in most detail but the work also includes
recommendations on law, prisons, taxation, irrigation, agriculture, mining,
fortifications, coinage, manufacturing, trade, administrations, diplomacy, and spies.

The ideas expressed by Kautilya in the Arthashastra are completely practical and unsentimental.
Kautilya openly writes about controversial topics such as assassinations, when to kill family
members, how to manage secret agents, when it is useful to violate treaties, and when to spy on
ministers. Because of this, Kautilya is often compared to the Italian Renaissance writer
Machiavelli, author of The Prince, who is considered by many as unscrupulous and immoral. It

1 PATRICK OLIVELLA, KING, GOVERNANCE, AND LAW IN ANCIENT INDIA KAUTILYA’S

ARTHASASTRA 01-09 (OXFORD UNIVERSITY PRESS 2013)

ARTHASHASTRA: ITS IMPACT ON INDIAN ADMINISTRATION Page 6

is fair to mention that Kautilya's writing is not consistently without principles in that he also
writes about the moral duty of the king. He summarizes the duty of a ruler, saying, “The
happiness of the subjects is the happiness of the king; their welfare is his. His own pleasure is not
his good but the pleasure of his subjects is his good”. Some scholars have seen in the ideas of
Kautilya a combination of Chinese Confucianism and legalism.

Kautilya's standards filled in as rules for some monetarily exercises through time. Kautilya was
the great proponent of notion that the state or government has a urgent task to carry out in
keeping up the material prosperity of the individuals in a country. The teachings of Kautilya,
otherwise called Chanakya and Vishnugupta, have essentialness for both these nations, India and
also Netherlands, despite the fact that both are at various purposes of a development bend
Kautilya's work was exemplified in the book ―Kautilya's Arthāŝastra; the method for monetary
administration and financial governance. A critical piece of the Arthāŝastra manages the
investigation of riches or financial aspects. When it manages legislative issues, the Arthāŝastra
portrays in detail the craft of government in its most stretched out sense; the support of law and
request of proficient authoritative apparatus. Kautilya's Arthāŝastra centered around production
of wealth as the way to guarantee the prosperity of the state. An immaculate equalization must be
kept up between state administration and individuals' welfare, and this was the pith of Katutilya's
monetary treatise Arthāŝastra, made around 2500 years back.

It set forth ideas of state graft and monetarism and also a code of civil and criminal law.
Arthāŝastra literally translates from Sanskrit as the science of wealth‘. Artha corresponds to the
work wealth‘ in Sanskrit, and sastra to science‘. Kautilya recognized that the wealth of nations
does not depend purely on narrow economic factors but on a broad array of factors.

His treatise, along these lines, considers monetary, political, discretionary, social, military, and
different perspectives that may influence the abundance of a country. Despite the fact that his
work has a solid spotlight on the wealth, viability and prosperity of the king, his real extreme
target, be that as it may, was not to advantage the ruler yet to profit the general population. He
thought a solid and rich government would be in a situation to ensure the interests of the general
population against the attack of different lords. He has over and again said that the lord must
keep his subjects cheerful and ought not force any severe manage with the exception of amid
crisis. Kautilya makes it very certain that the intensity of the king isn't boundless be that as it

ARTHASHASTRA: ITS IMPACT ON INDIAN ADMINISTRATION Page 7

may, he has verifiable authoritative obligations to satisfy as a major aspect of his office – an
understood social contract is available between the king and his subjects. The conventional
finishes of human life, Dharma (honorable living), Artha (material prosperity), Kama
(satisfaction in erotic and aesthetic things), and Maksha (opportunity from the birth-demise
cycle) all go together, and satisfaction in a full life was believed to be outlandish with no one of
the above finishes. Of these, Artha possesses a key position in human life.

Kautilya, the first financial scholar of old India, treated financial points alongside political issues
in his Arthāŝastra. Another wellspring of thoughts on financial issues was Santi Parva of the
Mahabharata, the epic wherein exhortation concerning the collection and dispersion of wealth
was scattered with guidance on the most proficient method to run a country. The Arthāŝastra
concentrated on conservation of the state through collusions, furthermore, saw great advice and
right judgment as the constituents of the state's capacity and more valuable than military may.
Arthāŝastra takes an administrative point of view on dealing with the undertakings of the state.

UNDERSTANDING ARTHASHASTRA

To fully understand the import of Arthashastra, three Sanskrit words need to be distinctly
understood: artha, shastra and arthashastra. Artha in Sanskrit can have different meanings,
including material well-being, goal, meaning, money, purpose, pursuit, reason, wealth, legal
case, profit, self-interest and also, one of the goals of human life in Indian traditions as artha,
dharma, kama and moksha. 8 Shastra in Sanskrit means science or, more precisely, ‘an expert
tradition of knowledge’. Hence, arthashastra is interpreted differently by various scholars:
Kangle called it ‘science of politics’; Boesche named it ‘science of political economy’; Basham
preferred calling it a ‘treatise on polity’; Kosambi2 called it ‘science of material gain’; and Dutt
chose to call it ‘science of practical life’.9 Interestingly, the modern Indian academic discipline
of economics is also referred to as arthashastra. In the KA, the key economic activities—
‘agriculture, cattle-rearing and trade’—are covered by the term vartta, which is why translating
arthashastra as pure economics would not be appropriate.To understand Kautilya’s mind on
arthashastra, it is pertinent to contextualise it with the ancient Indian political traditions.

2
VD MAHAJAN, S.CHAND ANCIENT INDIA, (VIKAS PUBLISHING HOUSE PVT.LTD., 1960).

ARTHASHASTRA: ITS IMPACT ON INDIAN ADMINISTRATION Page 8

Dharmashastra, the main prevalent political text of the time preceding Kautilya, prioritised
dharma as the supreme goal amongst the three life goals—artha–dharma–kama—to attain
moksha. Kautilya later forwarded a theory which made artha and dharma complementary.

Starting with the aspects around which the origin and basis of Kautilya Arthashastra revolves-

MAIN SOURCE OF MAURYAN HISTORY –

The most important source for writing the history of the Mauryan is Kautilya’s Arthshastra. The
book is divided into 15 Adhikarans3 or sections and 180 Parakaranas or sub-division. It has about
6000 Shlokas. The book was discovered by Shamasastri in 1909 and ably translated by him. The
book is a manual for the administrator than a theoretical work on polity discussing the
philosophy and fundamental principles of administration or of political science. It is mainly
concerned with the political problems of the government and describes its machinery and
functions, both in peace and war.

CONTROVERY ABOUT ITS AUTHORSHIP-

There has been a great controversy about the date of Arthashastra. According to Shamasastri,
Ganapatisastri, N.N. Law, V.A. Smith, Fleet and Jayswal, Kautilya’s Arthashastra was written by
the Prime Minister of the Chandragupta Maurya. However, according to Winternitz, Jolly, Keith,
and Dr. Bhandarkar the work is of a much later are and was written in the early centuries of
Christian era. It is pointed out that if the work was really written by Kautilya, the Prime Minister
of Chandragupta Maurya there ought to have been some reference in it to the Mauryan empire
and its administrative machinery. There is absolutely no reference in the Arthashastra to the
Municipal Boards mentioned by Megasthenes and also the Military Boards4. The fact that the
views of Kautilya himself are given in the third person also suggests that the real author of the
work was different from him. The Arthashastra does not show that its author played a very active
part in politics. It is possible that Kautilya compiled the book of political aphorisms which are

3
VD MAHAJAN, S.CHAND ANCIENT INDIA, 206-08 (VIKAS PUBLISHING HOUSE PVT.LTD., 1960).
4
PATRICK OLIVELLA, KING, GOVERNANCE, AND LAW IN ANCIENT INDIA KAUTILYA’S
ARTHASASTRA 31-38 (OXFORD UNIVERSITY PRESS 2013)

ARTHASHASTRA: ITS IMPACT ON INDIAN ADMINISTRATION Page 9

quoted by the author along with the other writers but with more approval. But there is no means
of proving that Kautilya in question is the Mauryan Prime Minister.

According to Dr. Jolly, the real author of Kautilya’s Arthashastra was a theoretician and not a
statesman. He was probably an official in a state of medium size. The book was attributed to
Kautilya on account of the myths current regarding that fabulous minister who was looked upon
as the master and the creator of law and polity and the author of all the floating wisdom on the
subject of Niti. The traditional accounts of Kautilya do not refer to him as the author of any
literary composition. His name is not even mentioned by Megasthenes. The description of India
as given given in Arthashastra does not show that the author lived in 4th century B.C. Patanjali
in his Mahabhashya refers to the Mauryas and the Sabha of Chandragupta but he does not
mention the name of Kautilya. The name of Kautilya is a mere nick-name denoting falsehood
and hypocrisy which could hardly have been devised by the Minister of Chandragupta himself.
The work is full of pedantic classifications and puerile dinstinctions, and could not be the work
of a statesman.

According to Dr. Jolly, Kautilya’s Arthashastra was written in the 3rd century A.D. Dr. Jolly
points out that both Kautilya and Bhasa have a verse(Navam Shravam) in common and Kautilya
takes it as a quotation. Consequently, he must have borrowed it from Bhasa whose date is 3rd
century A.D. Kautilya and Yajnavalkya5 agree in their laws. Kautilya has merely converted the
laws of Yajnavallka into Sutras. The date of Yajnavalkya is 3rd century A.D. The Rajadharama
given in the Mahabharat is an embroyic condition as compared with the detailed provisions given
in the Kautilya’s Arthashastra. Kautilya Arthashastra knows the purana and hence its date must
be near the Guptas. The Vaisikha, one of the sections of Kamasastra, is mentioned in Kautilya’s
Arthashastra and it knows the technical terms of the Sanskrit grammar and is acquainted with the
Ashtadhyayi of Panini.

Astrology and deviation are known to Kautilya Arthashastra, and two planets are mentioned by
name in that book. Kautilya’s Arthashastra knows a book on metallurgy called Sulbha Dhatu
Shastra. It also knows of technical terms of mining, architecture, financial, jewels and alchemy.

5
VD MAHAJAN, S.CHAND ANCIENT INDIA, 207-08(VIKAS PUBLISHING HOUSE PVT.LTD., 1960).

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The Greeks does not mention the name of Kautilya. Kautilya Arthashastra named alchemy which
was the later growth. It also mentions Suranga which is from Greek term Syrin. Kautilya’s
Arthashastra mentions the written documents and this fact was contradicted by Megasthenes who
says that India do not know the art of writing. Megasthenes do not mention about liquor,
gambling, tax etc but the same are mentioned in Kautilya’s Arthashastra. The name of Patliputra
is not mentioned in Kautilya’s Arthashastra. The geographical horizon of the author shows that
the book was written in the South.

ESSENTIALS

Kautilya's Arthashastra, a book on statecraft was written in the Maurya period in 4th centuary
B.C. The text was divided into 15 chapters known as books. Different books deal with different
subject matters concerning polity, economy and society. The king's duties, the code of conduct of
officers, agriculture and industry, taxation, the inter-state relations etc. were all detailed in the
work. Kautilya, is believed to be the chief adviser of CHANDRAGUPTA MAURYA.

Kautilya mentioned seven elements essential for a state namely

 Swami(king)

 Janapada(people)

 Amartya(ministers)

 Danda(sovereignty)

 Kosha(treasury)

 Durga(fort-defence)

 Mitra(foreign relations)

Kautilya's Arthashastra regards the king to be the key in the working of the state administrative
machinery. It deals with all the details of the administration such as education of the princes,
duties of the king, selection of ministers, organisation of the different departments of the state,
justice, taxation, foreign policy etc.

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Kautilya separated ethics from politics. He was of the view that the king may resort to ruthless
approach for the security and safety of the empire. But this does not mean that the king was
immoral. Kutilya lays much stress on morality in the personal life of the king. He should have
full control over his senses viz., lust, anger, greed, vanity, haughtiness, and pleasure, because
they have often brought the downfall of various kingdoms.

Kautilya's work is far more varied and entertaining than usual accounts of its indication. He
mixes the harsh pragmatism for which he is famed with compassion for the poor, for slaves, for
woman. He reveals the imagination of a roomancer in imagining all manner of scenarios which
can hardly have been commmon place in real life.

Kautilya had laid down much stress on the espionage system. Kautilya sometime goes to
amusingly absurd lengths to imagine varied sorts of spies. He even cynically proposes using fake
holy men for this purpose while merchant spies pretending to be his disciples and worship him as
one possesed of prenatural powers. Kautilya had laid much stress on the appointment of women
as spies as they could serve better than a men.

Kautilya has laid down the ideals of kingship thus. "In the happiness of his subjects lies his
happiness, in their welfare, his welfare, what pleases him, he shall not consider as good, but
whatever pleases his subjects he shall consider as good". Far from being single-minde dly aimed
at preserving the monarch's power for its own sake, the Arthashastra requires the ruler to benefit
and protect his citizens, including the peasants, whom Kautilya correctly believes to be the
ultimate source of the prosperity of the kingdom.

IDEA OF LAND REFORM ACCORDING TO KAUTILYA

ARTHASHASTRA-

He therefore advocares the "land reforms". He suggested that:

1. Lands may be confiscated from those who do not cultivate them and given to
others; or they may be cultivated by village laborers and traders, lest those
owner's who do not properly cultivate them might pay less (to the government). If
cultivators pay their taxes easily, they may be favorably supplied with grains,
cattle, and money.

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 2. The king shall bestow on cultivators only such favor and remission as will to
swell the treasury and shall avoid such as deplete it.

3. The king shall provide the orphans, the aged, the in farm, the afflicted, and the
helpless with maintainance. He shall also provide subsistence to helpless women
when they are a crying and also to the children they give birth to.

4. Elders among the villagers shall improve the property of bereaved minors till the
latter attain their age; so also the property of Gods.

5. When a capable person other than an apostate or mother neglected to maintain his
or her child, wife, mother, father, minor brothers, sisters or widowed girls, he or
she shall be punished with a fine of twelve panas(i.e., the money unit of that
time).

6. When without making provision for the maintainance of his wife and sons, any
person embraces asceticism, he shall be punished with the first amercememnt( a
small fine, between 12 and 96 panas), likewise any person who converts a woman
to asceticism.

7. Whoever has passed the age of copulation may become an ascetic after
distributing the properties of his own acquisition( among his sons), otherwise he
will be punished.

8. Deceiving a slave of his money or depriving him of the privilges he can exercise
as an Arya(i.e., an upper-caste person, a Brahmin) shall be punished with half the
fine( leveid for enslaving the life of an Arya).

9. A man who takes in mortgage a person who runs away, or who runs away, or who
dies or who is incapacitated by disease, shall be entitled to receive back(from the
mortagagor) the value he paid for the slave.

10. Employing a slave to carry the dead or to sweep ordure, urine or the leavings of
food(these are defiling tasks reserved for the so-called untouchables caste, who
are considered beneath even slaves) or a female slave to attend on the master
when he was bathing naked; or hurting or abusing him or her, or violating of a

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 female slave shall cause for the fortfeiture of the value paid for him or her.
Violation of nurses, female cooks, or female servants of the class of joint
cultivators or of any other description shall at once earn their liberty for them.
Violence towards an attendant of high birth shall entitle him to run away. When a
master has connection with a nurse or pledged female slave under his power
against her will, he shall be punished with the first amerchment (i.e., a small fine,
between 12 and 96panas); for doing the same when she is under the power og
another, he shall be punished with the middlemost amerchment. When a man
commits or helps another to commit rape with a girl or a female slave pledged to
him, he shall not only forfeit the purchase-value, but also pay a certain amount of
money to her and a fine of twice the amount.

Another ideal of kingship, according to Kautilya, was that he should be a conqueror. He must
have a powerful army at his disposal. He should win over the enemy Kings. He should employ
all fair or treacherous methods to win the war. Kautilya describes how a king may retain his
power or preserve his life after his life after he has been overthrown as below:

Contrivances to kill the enemy may be formed in those places of worship and visit, which the
enemy, under the influence of faith, frequents on occasions of worshipping gods and pilgrimage.

A wall of stone, kept by mechanical contrivance, may, by loosening the fastenings, be let to fall
on the head of the enemy when he was entered into the temple; stones and weapons may be
showered over his head from the topmost storey; or a door-panel may be let to fall; or a huge rod
kept over a wall may be made to fall over him, or weapons kept inside the body of an idol may
be thrown over his head or, under the plea of giving him flowers, scented powers, or of causing
scented smoke, he may be poisoned, or by removing the fastenings made under a cot or a seat, he
may be made to fall into a pit containing pointed spears.

KING AND KING’S DUTY-

Kautilya ascribed a celestial status to the main king on earth. These kings were expressed to have
possessed the job of Divine beings like Indra and Yama on earth. Discipline was given to the
individuals who showed their lack of regard towards the king. As per Kautilya, a king who is

ARTHASHASTRA: ITS IMPACT ON INDIAN ADMINISTRATION Page 14

really taking shape must watch abstinence till the age of 16. He ought to be very much prepared
in the craft of decision by the matured instructors or masters6.

Kautilya begins his work by calling his ruler as the ‘sage-likeking’.

‘Sage-like king’ is the king who should: acquire self-control by overcoming his six enemies,
namely, kama (lust), krodha (anger), lobha (greed), mana (vanity), mada (haughtiness) and
harsha (overjoy); cultivate his intellect by association with elders; keep a watchful eye by means
of spies; bring about security and well-being by (energetic) activity; maintain the observance of
their special duties by carrying out his own duties; acquire discipline by receiving instruction in
the sciences; attain popularity by association with what is of material advantage; and maintain
proper behaviour by doing what is beneficial to them.

Thus, there emerges a set of duties of a ruler in Arthashashtra which includes: rakhshan or
protection of the state from external aggression; palana or maintenance of order within the state;
and yogakshema of the state or safeguarding people’s welfare, prosperity, protection and
peace.20 These nuances of yogakshema are clearly missing in the Western discourse while
defining a state and its relations in the international arena.21 This differentiation puts KA at a
much higher ethical pedestal among all the textual works dealing with the theory of state.

Yogakshema, as the primary duty of the king as expected by Kautilya in Arthashastra, should
never be lost sight of while reading or interpreting Arthashastra. It is important to mention here
one such example of misinterpretation of Arthashastra. This is also to elaborate how this single
misinterpretation, through its repeated references in the scholarly circle, can do unwanted as well
as misplaced damage to the genuine import of the text. Boesche in his research work termed
Kautilya more ‘Machiavellian’ than Machiavelli.22 As a layman that means that Kautilya was
unethical in guiding his king who could stoop to greater degree of ‘violence’, which could make
Machiavelli’s prince look more moderate in comparison with Kautilya’s king. However, this
view has been strongly contested by many scholars, including those who are not Indians. One
such disapproval comes from Liebig. He rejects the selective picking of isolated text from one
chapter of Arthashastra by Boesche and juxtaposing it against the narrower prism of

6
VD MAHAJAN, S.CHAND ANCIENT INDIA, 208-09 (VIKAS PUBLISHING HOUSE PVT.LTD., 1960).

ARTHASHASTRA: ITS IMPACT ON INDIAN ADMINISTRATION Page 15

Machiavellian realism, thus missing Kautilyan ‘eigenvalue’ in Weberian terms.23 Kautilyan
‘eigenvalue’ lay in its strong sense of economy and well-being of the subject.

Kautilya does not believe that permanent peace is possible. According to him, whoever is
superior in power shall wage war. Whoever is rising in power may break the agreement of peace.
The king who is situated anywhere on the circumference of the conqueror’s territory is termed
the enemy. When a king of equal power does not like peace then the same amount of vexation as
his opponent has received at his hand should be given to him in return. It is the power that brings
peace between the two kings as no piece of iron that is made red hot will combine with another
piece of iron. According to Kautilya, skill in intrigue was a better qualification for kinship than
power or enthusiasm.

 According to Kautilya the calamity of king is more serious than that of a minister-
Amatya.
 The king alone appoints the minister, the domestic priest and servants. He employs
superintendent.
 He applies remedies against troubles.
 As is the conduct of the king so as conduct of the people.
 King is the head of the state. He is the government itself- RAJA RAJYAMATI.
 A ruler should not keep the applicants waiting at his doorstep. If the king won't directly
interact with his people and put the responsibility of handling common men on
middlemen, it would create distance between government and common men. Common
people will feel abandoned and helpless, and the enemies of state can take advantage of
this situation. Therefore, the ruler should try to meet his people personally and make
every possible effort to resolve their issues7.
 The entire Arthashastra is addressed to the king, the sole ruler of the state. Kautilya was
of the opinion that the people were oppressed by the law of fishes or Matsyayana
according to which the bigger fish swallows the smaller one. At this point of time, God
made the king the first of its kind and called him Manu.

7
PATRICK OLIVELLA, KING, GOVERNANCE, AND LAW IN ANCIENT INDIA KAUTILYA’S
ARTHASASTRA 349-93 (OXFORD UNIVERSITY PRESS 2013)

ARTHASHASTRA: ITS IMPACT ON INDIAN ADMINISTRATION Page 16

  The king should be well- acquainted with all forms of martial arts and he must shun the
six vices of human beings, namely, lust, anger, greed, attachment, jealousy and pride. In
other words, Kautilya’s king is like that of the philosopher king of Plato. The king should
have the best qualities of both head and heart.
 In Kautilya Arthashstra it is clearly mentioned that government is ultimately resolvable
into our ultimate, and that is the king.
 Kautilya describes the measures the king should adopt for winning over the friendly as
well as hostile elements within the kingdom.
 According to Kautilya, a specific class of spies called the Satrins should divide
themselves into contending parties and carry on disputations in places of pilgrimage, in
assemblies, in residence, in corporate bodies and in congregations of people. One spy
should praise the king and the other should condemn him.

According to Kautilya, people overcome by anarchy selected Manu, the son of the Sun, as their
king. They fixed 1/6th of the grain and 1/10th of the merchandises as well gold to be the share of
the king which is known as Bhaga tax. The king alone can promote the security and prosperity of
his subjects. Consequently, even the hermits living in the forest have to offer the king 1/6th of the
grain gleaned by them. The king herein occupies the position of gods as Indra and Yama. He
who slights the king is visited with divine punishment. The low persons who speak ill of the king
should be contradicted. It is the duty of the people to abstain from slighting the king.

Kautilya, makes it clear that the king receives the revenue from the people as his fee for the
service of protection. According to him, the king is spiritually responsible for the faithful
discharge of his functions. He gets the taxes on this definite condition.

The king should avoid injuring woman and property of others, and should shun falsehood,
haughtiness and other evil tendencies. He should enjoy the pleasure without disregarding virtue
and wealth. He should enjoy equal measures with virtue. The education of the king and his self
control are the first requisite for his successful government.

Kautilya insisted that the king should rule with the help of state officials and consult ministeries.
He lead down the qualification of Amatayas. Those texts were fear, virtue, wealth and law.

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As regards the composition of the Mantri Parishad or the Council of Ministers, Kautilya gives
the views of many other writers on the subject. However, according to him, the size of the
Council of Ministers should depend upon the circumstances of the case and the needs of the
country.

Kautilya advises the king to avert eight specific kinds of providential visitations, viz .,fire, flood,
pestilences, famines, rats, snakes, tigers and demons. This last shows that the author shared the
popular superstitions of his time. According to Kautilya, the king should help the afflicted as the
father does towards his son. He mentions various methods by which people of criminal
tendencies can be entrapped with the help of spies.

According to kautilya the king shall therefore attend personally to the business of gods of
heretics of Brahamans learned in the Vedas, of sacred places, of minors, the aged, the afflicted,
and the helpless and of women; and this in order of enumeration or according to the urgency of
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.

Kautilya presents view of the purpose of economics and the function of the king before
examining his views about the Treasury and taxation. Kautilya gives the importance for the state
in relation to industry, commerce and agriculture, as well as his prescriptions about the use and
conservation of natural resources. Although his work has a strong focus on the wealth,
effectiveness and wellbeing of the king, His actual ultimate objective, however, was not to
benefit the king but to benefit the people. He thought a strong and wealthy monarchy would be in
a position to protect the interests of the people against the invasion of other kings. He has
repeatedly mentioned that the king must keep his subjects happy and should not impose any
repressive rule except during emergency.

Kautilya makes it quite clear that the power of the king is not unlimited but he has implicit
contractual duties to fulfill as part of his office – an implicit social contract is present between
the king and his subjects. Besides maintaining the existing productivity in forests, factories,
mines and cattle herds, the king was also responsible for promoting trade and commerce by
setting up market towns, ports, and trade routes, building storage reservoirs.

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Kautilya suggested, ―Hence the king shall be ever active in the management of the economy.
The root of wealth is economic activity and lack of it brings material distress. In the absence of
fruitful economic activity, both current prosperity and future growth are in danger of destruction.
Kautilya wrote, ―In the interests of the prosperity of the country, a king should be diligent in
foreseeing the possibility of calamities, try to avert them before they arise, overcome those which
happen, remove all obstructions to economic activity and prevent loss of revenue to the state. A
king with a depleted treasury eats into the very vitality of the citizens and the country.‖ Kautilya
suggested that a king start his day by receiving ‗reports on defence, revenue and expenditure.

Kautilya understood the concept of ‗bounded rationality‘ and consequently the need to set up a
bureaucracy. He observed, ―A king can reign only with the help of others; one wheel alone does
not move a chariot. Therefore, a king should appoint advisers as councillors and ministers and
listen to their advice. He assigned the role of executing king‘s orders to the ministers.

He stated, ―The ministers shall [constantly] think of all that concerns the king as well as those
of the enemy. The king shall personally supervise the work of those ministers near him. With
those farther away, he shall communicate by sending letters. ―The king shall have the work of
Heads of Departments inspected daily, for men are, by nature, fickle and, like horses, change
after being put to work. Therefore, the King shall acquaint himself with all the details of each
Department or undertaking, such as—the officer responsible, the nature of the work, the place of
work, the time taken to do it, the exact work to be done, the outlay and the profit. He advised that
a king should take care of his subjects like a father takes care of his children. He wrote,
―Whenever danger threatens, the king shall protect all those afflicted like a father protects his
children.

Kautilya developed the wealth tests, the virtue test, the pleasure test and the fear test. Those who
passed all four tests were appointed as ministers. The Arthāŝastra clarifies in detail the guideline
of uprightness in administration, legislative issues and expressed it to be the embodiment of
being a King. Vedic human advancement purified singular property rights. The King was not in
any case the notional proprietor of land. He was a defender of land for which he had the privilege
to collect assessments.

This conceptualization of the connection between the King and the national is as opposed to the
conviction framework in progress where the head was the notional proprietor of the land.

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Consequently in the Confucius progress, the tillers of land didn't make good on regulatory
expense - they paid a lease to the State, which uses the instruments of compulsion (danda), is
comprised to get the general public out of this mess8. Along these lines the state empowers two
things - the act of dharma and the bhog (pleasure) of private property rights. The King was
viewed an encapsulation of prudence, a defender of dharma. He too was governed by his dharma
as any other citizen was. Thus if any actions of the King went against the prevailing notion of
dharma, associations and/or the individual citizens were free to question him. King was not the
sole interpreter of dharma. He asserted, ―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. He added, ―For, when adharma overwhelms dharma, the King
himself will be destroyed.

The King shall populate the countryside by creating new villages on virgin lands or reviving
abandoned village sites."

According to Kautilya-

The institution of the Kingship was sacred but not the person who happens to hold it.

ECONOMIC IDEAS-

 The Arthāŝastra divides the economy of the state into three basic types of the activities-
agriculture, cattle rearing and trade.
 It manages independent economy dependent on indigenous methods for creation;
appropriation and exchange, and examines financial and monetary arrangements, welfare,
worldwide relations, and war methodologies in detail. Arthāŝastra, delineates from
numerous points of view the India he had always wanted.
 When he wrote this volume of epic proportion, the country was ridden in feudalism and
closed and self sufficient economy9.

8
PATRICK OLIVELLA, KING, GOVERNANCE, AND LAW IN ANCIENT INDIA KAUTILYA’S
ARTHASASTRA 395-97 (OXFORD UNIVERSITY PRESS 2013).
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PATRICK OLIVELLA, KING, GOVERNANCE, AND LAW IN ANCIENT INDIA KAUTILYA’S
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  The economy dependent on indigenous methods for generation; was in a transitional
stage, moving towards the propelled parts of dispersion what's more, generation. Culture
and local governmental issues coordinated the manner by which exchange was finished.
 The state accumulated wealth by generating resources in the form of grains, cattle, gold,
forest produce, trade and labour.
 In view of the administration was tyrant in nature, everything was sorted out in light of a
legitimate concern for the state.
 A common administration existed and there were divisions for records, income,
 mines, arms stockpiles, tax assessment, farming, exchange and route.Other than keeping
up the current efficiency in woods, production lines, mines what's more, cows groups, the
ruler was likewise in charge of advancing exchange and business by setting up market
towns, ports, and exchange courses, building capacity stores. Kautilya's work managed
such various financial subjects as records, coinage, and trade.
 The whole economic policy was regulated and controlled by the state.
 It was the largest employer of labor. All industrial and natural resources were possessed
by the state.
 The state also entered the market as a trader. It engaged in selling activities at the market
place.
 It had its very own director of trade who might manage the dealings in the market.
 The incomes earned by offer of assets controlled by the state would be coordinated to the
treasury. Assembling industry picked up catalyst in the Maurya time frame, which was
about the time of Kautilya.

ECONOMIC ADMINISTRATION
 Money was used as the medium of transaction, in the form of coinage.
 This is demonstrative of the capacity of money related trade which prompts the
place of showcasing.
 The coin used was the pana, which was subdivided as follows: sixteen mashak as
to a pana and four kakan is to a mashaka. The coinage in circulation was: silver

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 coins of one, half, quarter and one-eighth of pana and copper coins of one
mashaka, half a mashaka, one kakani and half a kakani.
 The estimation of coinage was tried to be kept up by stringent disciplines for
falsifying. An uncommon authority, the Coin Examinar, confirmed the validity of
coins which were intended for course and trade in market exchanges.
 The state and private merchants, both local and foreign, were involved in
trade.These merchants could sell their wares to customer in the market place, or to
the state in bulk quantities.
 The main controller of State Exchanging was in charge of the fair appropriation of
nearby and remote merchandise, support stocking, offer of crown products and
open circulation. He could designate private merchants as specialists for the deal,
at settled cost, of crown products or offer them coordinate to general society
through state-possessed retail outlets. The administration structures at that point
anticipated the possibilities of incorporated organization, yet having acclimated to
the financial examples and separations. Urban organization had its pecking order
of officers, supporting supervision of generation and trade in urban focuses,
probably to control incomes.

AUDIT

The state, even those days, showed a firmly controlled and systematic accounting framework.
The chancellor was in charge of gathering income from the entirety nation, alongside his
delegates, the Governor Generals in every city. It was his duty to prepare the budget and
maintain detailed accounts of revenues and expenditures pertaining to all activities.

The governors and record attendants in each city were to track the quantity of individuals in
every family, their sexual orientation, caste, family name, occupation, wage and consumptions
relating to all exercises. Assembling foundations additionally kept a stock enroll demonstrating
the buys of every raw material, the characteristics of the equivalent expended in creation, stock
changes because of materials; and an assembling costs enlist indicating use on the work utilized
and compensation paid. On account of stores of numerous types, the record books demonstrated

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the costs, quality, amount and depiction of the holders in which these were put away. The
technique of year-end Review existed that being said. In this manner, all people and foundations
associated with assembling, exchanging, retailing, and every such action which occupied with
financial exchanges were liable to reviews and examination.

The Central Controller and inspector was in charge of the keeping up the record office where the
accounts book appearing, for every single business foundations in the commercial center, the
nature of its movement and add up receive from it. On the end day for accounts, every one of the
accounts officers were to display themselves with fixed accounts books and with the net
equalization of incomover use in fixed holders. The central controller and examiner would have
the accounts completely examined by the review officers, who would check the sections to
confirm net adjusts. The ruler would then be educated of the review results.

ACCOUNTABILITY-

Significantly, Kautilya was concerned, at least to some extent with

accountability.

 For example, he recommended specifically the listing of revenue collected from fines paid by
government servants and gifts. He also wrote, Expenditure will be classified according to the
major Heads, as given below: The Palace [expenditure of the King, Queens, Princes etc.]

 He added, ―Every official who is authorised to execute a task or is appointed as a Head of

Department shall communicate [to the King] the true facts about the nature of the work, the
income and the expenditure, both in detail and the total.

KAUTILYA ON THE CREATION AND PRESERVATION OF WEALTH-

Kautilya distinguished nature of administration, human effort, aggregation of physical capital,

securing of land, and learning as the wellsprings of financial flourishing.

He watched, ―Man, without riches, does not get it even after a hundred endeavors. Similarly as
elephants are expected to cathches elephants as well, wealth catch more wealth. Wealth will

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disappear from that puerile man who always counsels the stars. It is significant that Kautilya
comprehended, by over 2,000 years sooner than Adam Smith, that gathering of capital upgraded
work efficiency. Furthermore, he accentuated profitable exercises. Kautilya recommended,
―Hence the KING will be ever dynamic in the administration of the economy. The base of
wealth is monetary movement and absence of it brings material trouble. Without productive
monetary movement, both current flourishing and future development are in risk of devastation.
A king can accomplish the coveted targets and bounty of wealth by undertaking gainful
monetary activity. Kautilya was concerned about the production of wealth as well as in the
safeguarding of the current wealth10.

Kautilya composed, ―In the interests of the flourishing of the nation, a king ought to be
persistent in anticipating the likelihood of catastrophes, endeavor to turn away them before they
emerge, beat those which occur, expel all impediments to financial movement and avert loss of
income to the state. Truth be told, he had confidence in the high-minded cycle of good
administration, wealth, learning and moral lead. As needs be, Kautilya put a substantial
accentuation on great administration. Kautilya's meaning of good administration comprised of
arrangement of foundation and national security, definition of proficient arrangements and their
compelling usage and guaranteeing clean furthermore, mindful organization.

PUNISHMENT FOR VIOLATING JUSTICE –

He who causes a Brahman to partake of whatever food or drink is prohibited shall be punished
with the highest amercement. He who causes a Kshatriya to do the same shall be punished with
the middlemost amercement; a Vaisya, with the first amercement; and a Shudra, with a fine of 54
panas. Those who voluntarily partake of whatever is condemned, either as food or drink, shall be
outcastes. . . He who mounts the roof of his own house after midnight shall be punished with the
first amercement; and of another's house, with the middlemost amercement. Those who break the
fences of villages, gardens, or fields shall also be punished with the middlemost amercement. . .
Harm due to the construction of unstable houses, carts with no support, or with a beam or
weapon hung above, or with damaged support, or with no covering, and harm due to causing a

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cart to fall in pits, or a tank, or from a dam, shall be treated as assault. Cutting of trees, stealing
the rope with which a tameable animal is tied, employing untamed quadrupeds, throwing sticks,
mud, stones, rods, or arrows on chariots or elephants, raising or waving the arm against chariots
or elephants, shall also be treated as assault. . . .Whatever a man attempts to do to others by
witchcraft shall be done to himself11.
A Kshatriya who commits adultery with an unguarded Brahman woman shall be punished with
the highest amercement; a Vaisya doing the same shall be deprived of the whole of his property;
and a Shudra shall be burnt alive wound round in mats. Whoever commits adultery with the
queen of the land shall be burnt alive in a vessel. A man who commits adultery with a woman of
low caste shall be banished, with prescribed marks branded on his forehead, or shall be degraded
to the same caste. A Shudra or an outcaste who commits adultery with a woman of low caste
shall be put to death, while the woman shall have her ears and nose cut off. Adultery with a nun
shall be punishable with a fine of twenty-four panas, while the nun who submits herself shall
also pay a similar fine. A man who forces his connection with a harlot shall be fined twelve
panas. When a man has connection with a woman against nature, he shall be punished with the
first amercement. A man having sexual intercourse with another man shall also pay the first
amercement. When a senseless man has sexual intercourse with beasts, he shall be fined twelve
panas; when he commits the same act with idols of goddesses, he shall be fined twice as much.

DETERMINATION OF FORMS OF AGREEMENT-

In the cities of sangrahana, dronamukha, and sthaniya, and at places where districts meet, three
members acquainted with Sacred Law and three ministers of the king shall carry on the
administration of justice. They shall hold as void agreements entered into in seclusion, inside the
houses, in the dead of night, in forests, in secret, or with fraud. The proposer and the accessory
shall be punished with the first amercement; the witnesses shall each be punished with half of the
above fine; and acceptors shall suffer the loss they may have sustained. But agreements entered
into within the hearing of others, as well as those not otherwise condemnable shall be valid. The
year, the season, the month, the fortnight, the date, the nature and place of the deed, the amount
of the debt as well as the country, the residence, the caste, the gotra, the name and occupation of

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both the plaintiff and the defendant both of whom must be fit to sue and defend, having been
registered first, the statements of the parties shall be taken down in such order as is required by
the case. These statements shall then be thoroughly scrutinized.
Leaving out the question at issue, either of the parties takes resort to another; his previous
statement is not consistent with his subsequent one; he insists on the necessity of considering the
opinion of a third person, though it is not worthy of any such consideration; having commenced
to answer the question at issue, he breaks off at once, even though he is ordered to continue; he
introduces questions other than those specified by himself; he withdraws his own statement; he
does not accept what his own witnesses have deposed to; and he holds secret conversations with
his witnesses where he ought not to do so these constitute the offence of parokta. Fine for
parokta is five times the amount (of the suit). Fine for self-assertion (without evidence) is ten
times the amount. Fees for witnesses shall cover one-eighth of a pana. Provision proportional to
the amount sued for may also be made for the expenses incurred by witnesses in their journey.
The defeated party shall pay these two kinds of costs12.
In cases other than duel, robbery, as well as disputes among merchants or trade-guilds, the
defendant shall file no counter-case against the plaintiff. Nor can there be a counter-case for the
defendant. The plaintiff shall reply soon after the defendant has answered the questions at issue.
Else he shall be guilty of parokta, for the plaintiff knows the determining factors of the case. But
the defendant does not do so. The defendant may be allowed three or seven nights to prepare his
defense. If he is not ready with his defense within that time, he shall be punished with a fine
ranging from three to twelve panas. If the plaintiff runs away, he shall be guilty of parokta. . . .
Sacred Law, evidence, history, and edicts of kings are the four legs of Law. Of these four in
order, the later is superior to the one previously named. Sacred Law [Dharma] is eternal truth
holding its sway over the world; evidence is in witnesses; history is to be found in the tradition of
the people; and the order of kings is what is called sasana. 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 scepter in vain. It is power and power 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.

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 CONCERNING MARRIAGE AND WOMEN-

Marriage is the basis of all disputes. The giving in marriage of a virgin well-adorned is called
"Brahma-marriage." The joint performance of sacred duties by a man and a woman is known as
"prajapatya-marriage." The giving in marriage of a virgin for a couple of cows is called "Arsha-
marriage." The giving in marriage of a virgin to an officiating priest in a sacrifice is called
"Daiva-marriage." The voluntary union of a virgin with her lover is called "Gandharva-
marriage." Giving a virgin after receiving plenty of wealth is termed "Asura-marriage." The
abduction of a virgin is called "Rakshasa-marriage13." The abduction of a virgin while she is still
asleep and intoxicated is called "Paisacha-marriage." Of these, the first four are ancestral
customs of old and are valid on their being approved of by the father. The rest are to be
sanctioned by both the father and the mother; for it is they that receive the money paid by the
bridegroom for their daughter. In case of the absence by death of either the father or the mother,
the survivor will receive the money-payment. If both of them are dead, the virgin herself shall
receive it. Any kind of marriage is approvable, provided it pleases all those that are concerned in
it.
Means of subsistence or jewelry constitutes what is called the property of a woman. Means of
subsistence above two thousand shall be endowed in her name. There is no limit to jewelry. It is
no guilt for the wife to make use of this property in maintaining her son, her daughter-in-law, or
herself, whenever her absent husband has made no provision for her maintenance. In calamities,
disease and famine, in warding off dangers and in charitable acts, the husband, too, may make
use of this property. On the death of her husband a woman, desirous to lead a pious life, shall at
once receive not only her endowment and jewelry, but also the balance of the marriage-price due
her. If after obtaining these two things she remarries another, she shall be caused to pay them
back together with interest on their value. If a widow marries any man other than of her father-
in-law's selection, she shall forfeit whatever had been given to her by her father-in-law and her
deceased husband. . . .No woman shall succeed in her attempt to establish her title to the property
of her deceased husband, after she remarries. If she lives a pious life, she may enjoy it. No
woman with a son or sons shall after remarriage be at liberty to make free use of her property;
for that property of hers, her sons shall receive.
If a woman either brings forth no live children, or has no male issue, or is barren, her husband
shall wait for eight years before marrying another. If she bears only a dead child, he has to wait

13
The Arthashastra of Kautilya or Chanakya Hinduwebsite.com, https://www.hinduwebsite.com/history/kautilya.asp
(last visited Oct 26, 2018).

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for ten years. If she brings forth only females, he has to wait for twelve years. Then, if he is
desirous to have sons, he may marry another. If a husband either is of bad character, or is long
gone abroad, or has become a traitor to his king, or is likely to endanger the life of his wife, or
has fallen from his caste, or has lost virility, he may be abandoned by his wife.

SPECIAL STATUS OF INHERITANCE-

Goats shall be the special shares of the eldest of sons, born of the same mother, among
Brahmans; horses among Kshatriyas; cows among Vaisyas; and sheep among Shudras. The blind
of the same animals shall be the special shares to the middlemost sons.

BIBLIOGRAPHY-

1. KING, GOVERNANCE, AND LAW IN ANCIENT INDIA, BY- PATRICK OLIVELLE

(2013).
2. ANCIENT INDIA S.CHAND BY- V.D. MAHAJAN 2017(REPRINT)
3. INDIAN HISTORY BY- S.R. MYNENI 2015 (PRINT) PUBLISHER-ALLAHBAD
AGENCY
4. https://www.hinduwebsite.com/history/kautilya.asp.
5. https://www.ancient.eu/Arthashastra/.
6. http://www.dtic.mil/dtic/tr/fulltext/u2/1019423.pdf.

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.

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