Kautilya's Arthashastra 2.10

2.10.2

śāsanapradhānā hi rājānaḥ, tanmūlatvāt saṃdhivigrahayoḥ //

Writs are of great importance to kings inasmuch as treaties and ultimate leading to war depend upon writs.

2.10.3

tasmād amātyasampadopetaḥ sarvasamayavid āśugranthaś cārvakṣaro lekhanavācanasamartho lekhakaḥ syāt //

Hence one who is possessed of ministerial qualifications, acquainted with all kinds of customs, smart in composition, good in legible writing, and sharp in reading shall be appointed as a writer (lékhaka).

2.10.4

so 'vyagramanā rājñaḥ saṃdeśaṃ śrutvā niścitārthaṃ lekhaṃ vidadhyāt deśaiśvaryavaṃśanāmadheyopacāram īśvarasya, deśanāmadheyopacāram anīśvarasya //

Such a writer, having attentively listened to the king's order and having well thought out the matter under consideration, shall reduce the order to writing.

As to a writ addressed to a lord (ísvara), it shall contain a polite mention of his country, his possessions, his family and his name, and as to that addressed to a common man (anisvara), it shall make a polite mention of his country and name.

2.10.5

jātiṃ kulaṃ sthānavayaḥśrutāni karmarddhiśīlāny atha deśakālau /[ś]
yaunānubandhaṃ ca samīkṣya kārye lekhaṃ vidadhyāt puruṣānurūpam //[ś]

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.

2.10.6

arthakramaḥ sambandhaḥ paripūrṇatā mādhuryam audāryaṃ spaṣṭatvam iti lekhasampat //

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

2.10.7

tatra yathāvad anupūrvakriyā pradhānasyārthasya pūrvam abhiniveśa ity arthakramaḥ //

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

2.10.8

prastutasyārthasyānuparodhād uttarasya vidhānam āsamāpter iti sambandhaḥ //

When subsequent facts are not contradictory to facts just or previously mentioned, and so on till the completion of the letter, it is termed relevancy.

2.10.9

arthapadākṣarāṇām anyūnātiriktatā hetūdāharaṇadṛṣṭāntair arthopavarṇanāśrāntapadateti paripūrṇatā //

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.

2.10.10

sukhopanītacārvarthaśabdābhidhānaṃ mādhuryam //

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

2.10.11

agrāmyaśabdābhidhānam audāryam //

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

2.10.12

pratītaśabdaprayogaḥ spaṣṭatvam iti //

The use of well-known words is lucidity.

2.10.13

akārādayo varṇās triṣaṣṭiḥ //

The alphabetical letters beginning with Akára are sixty-three.

2.10.14

varṇasaṃghātaḥ padam //

The combination of letters is a word (pada). The word is of four kinds—nouns, verbs, prefixes of verbs, and particles (nipáta).

2.10.15

tac caturvidhaṃ nāmākhyātopasarganipātāś ceti //

The combination of letters is a word (pada). The word is of four kinds—nouns, verbs, prefixes of verbs, and particles (nipáta).

2.10.16

tatra nāma sattvābhidhāyi //

A noun is that which signifies an essence (satva).

2.10.17

aviśiṣṭaliṅgam ākhyātaṃ kriyāvāci //

A verb is that which has no definite gender and signifies an action.

2.10.18

kriyāviśeṣakāḥ prādaya upasargāḥ //

'Pra' and other words are the prefixes of verbs.

2.10.19

avyayāś cādayo nipātāḥ //

'Cha' and other indeclinable words are particles.

2.10.20

padasamūho vākyam arthaparisamāptau //

A group of words conveying a complete sense is a sentence (vákya).

2.10.21

ekapadāvaras tripadaparaḥ parapadārthānuparodhena vargaḥ kāryaḥ //

Combination of words (varga) consisting of not more than three words and not less than one word shall be so formed as to harmonise with the meaning of immediately following words.

2.10.22

lekhaparisaṃharaṇārtha itiśabdo vācikam asyeti ca //

The word, ‘iti,’ is used to indicate the completion of a writ; and also to indicate an oral message as in the phrase ‘váchikamasyeti,’ an oral message along with this (writ).

2.10.23

nindā praśaṃsā pṛcchā ca tathākhyānam athārthanā /[ś]
pratyākhyānam upālambhaḥ pratiṣedho 'tha codanā //[ś]

Calumniation (nindá), commendation, inquiry, narration request, refusal, censure, prohibition, command, conciliation, promise of help, threat, and persuasion are the thirteen purposes for which writs are issued.

2.10.24

sāntvam abhyupapattiś ca bhartsanānunayau tathā /[ś]
eteṣv arthāḥ pravartante trayodaśasu lekhajāḥ //[ś]

Calumniation (nindá), commendation, inquiry, narration request, refusal, censure, prohibition, command, conciliation, promise of help, threat, and persuasion are the thirteen purposes for which writs are issued.

2.10.25

tatrābhijanaśarīrakarmaṇāṃ doṣavacanaṃ nindā //

Calumniation (nindá) consists in speaking ill of one's family, body and acts.

2.10.26

guṇavacanam eteṣām eva praśaṃsā //

Commendation (prasamsá) consists in praising one's family, person, and acts.

2.10.27

"katham etad" iti pṛcchā //

To inquire 'how is this?' is inquiry.

2.10.28

"evam" ity ākhyānam //

To point out the way as 'thus,' is narration (ákhyána).

2.10.29

"dehi" ity arthanā //

To entreat as 'give,' is request.

2.10.30

"na prayacchāmi" iti pratyākhyānam //

To say that 'I do not give,' is refusal.

2.10.31

"ananurūpaṃ bhavataḥ" ity upālambhaḥ //

To say that 'it is not worthy of thee,' is censure (upálambhah).

2.10.32

"mā kārṣīḥ" iti pratiṣedhaḥ //

To say as 'do not do so,' is prohibition (pratishedha).

2.10.33

"idaṃ kriyatām" iti codanā //

To say that 'this should be done,' is command (chódaná).

2.10.34

"yo 'haṃ sa bhavān, yan mama dravyaṃ tad bhavataḥ" ity upagrahaḥ sāntvam //

To say 'what I am, thou art that; whichever article is mine is thine also, is conciliation (sántvam).

2.10.35

vyasanasāhāyyam abhyupapattiḥ //

To hold out help in trouble is promise of help (abhyavapattih).

2.10.36

sadoṣam āyatipradarśanam abhibhartsanam //

Pointing out the evil consequences that may occur in future is threat (abhibartsanam).

2.10.37

anunayas trividho 'rthakṛtāv atikrame puruṣādivyasane ceti //

Persuasion is of three kinds: that made for the purpose of money, that made in case of one's failure to fulfill a promise, and that made on occasion of any trouble.

2.10.38

prajñāpanājñāparidānalekhās tathā parīhāranisṛṣṭilekhau /[ś]
prāvṛttikaś ca pratilekha eva sarvatragaś ceti hi śāsanāni //[ś]

Also writs of information, of command, and of gift; likewise writs of remission, of licence, of guidance, of reply, and of general proclamation are other varieties.

2.10.39

anena vijñāpitam evam āha tad dīyatāṃ ced yadi tattvam asti /[ś]
rājñaḥ samīpe varakāram āha prajñāpanaiṣā vividhopadiṣṭā //[ś]

Thus says (the messenger); so says (the king); if there is any truth in this (statement of the messenger), then the thing (agreed to) should at once be surrendered; (the messenger) has informed the king of all the deeds of the enemy. (Parakára);—this is the writ of information which is held to be of various forms.

2.10.40

bhartur ājñā bhaved yatra nigrahānugrahau prati /[ś]
viśeṣeṇa tu bhṛtyeṣu tadājñālekhalakṣaṇam //[ś]

Wherever and especially regarding Government servants the king's order either for punishment or for rewards is issued, it is called writ of command (ájnálékha).

2.10.41

yathārhaguṇasamyuktā pūjā yatropalakṣyate /[ś]
apy ādhau paridāne vā bhavatas tāv upagrahau //[ś]

Where the bestowal of honour for deserving merit is contemplated either as help to alleviate affliction (ádhi) or as gift (paridána), there are issued writs of gift (upagrahalekha).

2.10.42

jāter viśeṣeṣu pareṣu caiva grāmeṣu deśeṣu ca teṣu teṣu /[ś]
KAZ02/10.42cd/ anugraho yo nṛpter nideśāt tajjñaḥ parīhāra iti vyavasyet //[ś]

Whatever favour (anugraha) to special castes, cities, villages, or countries of various description is announced in obedience to the king's order, it is called writ of remission (pariháralékha) by those who know it.

2.10.43

nisṛṣṭisthāpanā kāryakaraṇe vacane tathā /[ś]
eṣa vācikalekhaḥ syād bhaven naisṛṣṭiko 'pi vā //[ś]

Likewise licence or permission (nisrishti) shall be enjoined either in word or deed; accordingly it is styled verbal order or writ of licence.

2.10.44

vividhāṃ daivasamyuktāṃ tattvajāṃ caiva mānuṣīm /[ś]
dvividhāṃ tāṃ vyavasyanti pravṛttiṃ śāsanaṃ prati //[ś]

Various kinds of providential visitations or well ascertained evils of human make are believed to be the cause for issuing writs of guidance (pravrittilékha) to attempt remedies against them.

2.10.45

dṛṣṭvā lekhaṃ yathātattvaṃ tataḥ pratyanubhāṣya ca /[ś]
pratilekho bhavet kāryo yathā rājavacas tathā //[ś]

When having read a letter and discussed as to the form of reply thereto, a reply in accordance with the king's order is made, it is called a writ of reply (pratilékha).

2.10.46

yatreśvarāṃś cādhikṛtāṃś ca rājā rakṣopakārau pathikārtham āha /[ś]
sarvatrago nāma bhavet sa mārge deśe ca sarvatra ca veditavyaḥ //

When the king directs his viceroys (isvara) and other officers to protect and give material help to travellers either on roads or in the interior of the country, it is termed writ of general proclamation (sarvatraga lekha)

2.10.47

upāyāḥ sāmopapradānabhedadaṇḍāḥ //

Negotiation, bribery, causing dissension, and open attack are forms of stratagem (upáya).

2.10.48

tatra sāma pañcavidhaṃ - guṇasaṃkīrtanam, sambandhopākhyānam, parasparopakārasaṃdarśanam, āyatipradarśanam, ātmopanidhānam iti //

Negotiation is of five kinds:—

Praising the qualities (of an enemy), narrating the mutual relationship, pointing out mutual benefit, showing vast future prospects, and identity of interests.

2.10.49

tatrābhijanaśarīrakarmaprakṛtiśrutadravyādīnāṃ guṇagrahaṇaṃ praśaṃsā stutir guṇasaṃkīrtanam //

When the family, person, occupation, conduct, learning, properties, etc. (of an enemy) are commended with due attention to their worth, it is termed praising the qualities (gunasankírthana).

2.10.50

jñātiyaunamaukhasrauvakulahṛdayamitrasaṃkīrtanaṃ sambandhopākhyānam //

When the fact of having agnates, blood-relations, teachers (maukha), priestly hierarchy (srauva), family, and friends in common is pointed out, it is known as narration of mutual relationship (sambandhópakhyána).

2.10.51

svapakṣaparapakṣayor anyonyopakārasaṃkīrtanaṃ parasparopakārasaṃdarśanam //

When both parties, the party of a king and that of his enemy are shown to be helpful to each other, it is known as pointing out mutual benefit (parasparópakárasamdarsanam).

2.10.52

"asminn evaṃ kṛta idam āvayor bhavati" ity āśājananam āyatipradarśanam //

Inducement such as 'this being done thus, such result will accrue to both of us,' is showing vast future prospects (Ayátipradarsanam).

2.10.53

"yo 'haṃ sa bhavān, yan mama dravyaṃ tad bhavatā svakṛtyeṣu prayojyatām" ity ātmopanidhānam / iti //

To say 'what I am, that thou art; thou mayest utilize in thy works whatever is mine,' is identity of interests (átmópanidhánam).

2.10.54

upapradānam arthopakāraḥ //

Offering money is bribery (upapradána).

2.10.55

śaṅkājananaṃ nirbhartsanaṃ ca bhedaḥ //

Causing fears and suspicion as well as threatening is known as sowing dissension.

2.10.56

vadhaḥ parikleśo 'rthaharaṇaṃ daṇḍaḥ / iti //

Killing, harassing, and plundering is attack (danda).

2.10.57

akāntir vyāghātaḥ punaruktam apaśabdaḥ samplava iti lekhadoṣaḥ //

Clumsiness, contradiction, repetition, bad grammar, and misarrangement are the faults of a writ.

2.10.58

tatra kālapattrakam acāruviṣam avirāgākṣaratvam akāntiḥ //

Black and ugly leaf, (kálapatrakamacháru) and uneven and uncoloured (virága) writing cause clumsiness (akánti).

2.10.59

pūrveṇa paścimasyānupapattir vyāghātaḥ //

Subsequent portion disagreeing with previous portion of a letter, causes contradiction (vyágháta).

2.10.60

uktasyāviśeṣeṇa dvitīyam uccāraṇaṃ punaruktam //

Stating for a second time what has already been said above is repetition.

2.10.61

liṅgavacanakālakārakāṇām anyathāprayogo 'paśabdaḥ //

Wrong use of words in gender, number, time and case is bad grammar (apasabda).

2.10.62

avarge vargakaraṇaṃ cāvargakriyā guṇaviparyāsaḥ samplavaḥ / iti //

Division of paragraphs (varga) in unsuitable places, omission of necessary division of paragraphs, and violation of any other necessary qualities of a writ constitute misarrangement (samplava).

2.10.63

sarvaśāstrāṇy anukramya prayogam upalabhya ca /[ś]
kauṭilyena narendrārthe śāsanasya vidhiḥ kṛtaḥ //[ś] E

Having followed all sciences and having fully observed forms of writing in vogue, these rules of writing royal writs have been laid down by Kautilya in the interest of kings.