Kautilya's Arthashastra 8.4: Chapter 4 (Sections 130; 131; 132): Afflictions; Hindrances; Stoppages of Payment to the Treasury

8.4.1

daivapīḍanaṃ - agnir udakaṃ vyādhir durbhikṣaṃ maraka iti //

PROVIDENTIAL calamities are fire, floods, pestilence, famine, and (the epidemic disease called) maraka.

8.4.2

"agnyudakayor agnipīḍanam apratikāryaṃ sarvadāhi ca, śakyāpagamanaṃ tāryābādham udakapīḍanam" ity ācāryāḥ //

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.

8.4.3

net kauṭilyaḥ //

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

8.4.4

agnir grāmam ardhagrāmaṃ vā dahati, udakavegas tu grāmaśatapravāhīti //

8.4.5

"vyādhidurbhikṣayor vyādhiḥ pretavyādhitopasṛṣṭaparicārakavyāyāmoparodhena karmāṇy upahanti, durbhikṣaṃ punar akarmopaghāti hiraṇyapaśukaradāyi ca" ity ācāryāḥ //

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 of gold, cattle and taxes.

8.4.6

neti kauṭilyaḥ //

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.

8.4.7

ekadeśapīḍano vyādhiḥ śakyapratīkāraś ca, sarvadeśapīḍanaṃ durbhikṣaṃ prāṇinām ajīvanāyeti //

8.4.8

tena marako vyākhyātaḥ //

This explains the consequences of maraka.

8.4.9

"kṣudrakamukhyakṣayayoḥ kṣudrakakṣayaḥ karmaṇām ayogakṣemaṃ karoti, mukhyakṣayaḥ karmānuṣṭhānoparodhadharmā" ity ācāryāḥ //

My teacher says that of the loss of chief and vulgar men, the loss of vulgar men causes obstruction to work.

8.4.10

neti kauṭilyaḥ //

No, says Kautilya, it is possible to recruit vulgar men, since they form the majority of people; for the sake of vulgar men, nobles should not be allowed to perish; one in a thousand may or may not be a noble man; he it is who is possessed of excessive courage and wisdom and is the refuge of vulgar people.

8.4.11

śakyaḥ kṣudrakakṣayaḥ pratisaṃdhātuṃ bāhulyāt kṣudrakāṇām, na mukhyakṣayaḥ //

8.4.12

sahasreṣu hi mukhyo bhavaty eko na vā sattvaprajñādhikyāt tadāśrayatvāt kṣudrakāṇām iti //

8.4.13

"svacakraparacakrayoḥ svacakram atimātrābhyāṃ daṇḍakarābhyāṃ pīḍayaty aśakyaṃ ca vārayitum, paracakraṃ tu śakyaṃ praiyoddhum upasāreṇa saṃdhinā vā mokṣayitum" ity ācāryāḥ //

My teacher says that of the troubles arising from one's own or one’s enemy's Circle of States, those due to one's own Circle are doubly injurious and are irremediable, whereas an inimical Circle of States can be fought out or kept away by the intervention of an ally or by making peace.

8.4.14

neti kauṭilyaḥ //

No, says Kautilya, troubles due to one's own Circle can be got rid of by arresting or destroying the leaders among the subjective people; or they may be injurious to a part of the country, whereas troubles due to an enemy's Circle of States cause oppression by inflicting loss and destruction and by burning, devastation, and plunder.

8.4.15

svacakrapīḍanaṃ prakṛtipuruṣamukhyopagrahavighātābhyāṃ śakyate vārayitum ekadeśaṃ vā pīḍayati, sarvadeśapīḍanaṃ tu paracakraṃ vilopaghātadāhavidhvaṃsanāpavāhanaiḥ pīḍayatīti //

8.4.16

"prakṛtirājavivādayoḥ prakṛitivivādaḥ prakṛtīnāṃ bhedakaḥ parābhiyogān āvahati, rājavivādas tu prakṛtīnāṃ dviguṇabhaktavetanaparihārakaro bhavati" ity ācāryāḥ //

My teacher says that of the quarrels among the people and among kings, quarrel among the people brings about disunion and thereby enables an enemy to invade the country, whereas quarrel among kings is productive of double pay and wages and of remission of taxes to the people.

8.4.17

neti kauṭilyaḥ //

No, says Kautilya, it is possible to end the quarrel among the people by arresting the leaders, or by removing the cause of quarrel; and people quarrelling among themselves vie with each other and thereby help the country, whereas quarrel among kings causes trouble and destruction to the people and requires double the energy for its settlement.

8.4.18

śakyaḥ prakṛtivivādaḥ prakṛtimukhyopagraheṇa kalahasthānāpanayanena vā vārayitum //

8.4.19

vivadamānās tu prakṛtayaḥ parasparasaṃgharṣeṇopakurvanti //

8.4.20

rājavivādas tu pīḍanocchedanāya prakṛtīnāṃ dviguṇavyāyāmasādhya iti //

8.4.21

"deśarājavihārayor deśavihāras traikālyena karmaphalopaghātaṃ karoti, rājavihāras tu kāruśilpikuśīlavavāgjīvanarūpājīvāvaidehaka.upakāraṃ karoti" ity ācāryāḥ //

My teacher says that of a sportive king and a sportive country, a sportive country is always ruinous to the results of work, whereas a sportive king is beneficial to artisans, carpenters, musicians, buffoons and traders.

8.4.22

neti kauṭilyaḥ //

No, says Kautilya, a sportive country, taking to sports for relaxation from labour, causes only a trifling loss; and after enjoyment, it resumes work, whereas a sportive king causes oppression by showing indulgence to his courtiers, by seizing and begging, and by obstructing work in the manufactories.

8.4.23

deśavihāraḥ karmaśramam avadhārtham alpaṃ bhakṣayati bhakṣayitvā ca bhūyaḥ karmasu yogaṃ gacchati, rājavihāras tu svayaṃ vallabhaiś ca svayaṃgrāhapraṇayapaṇyāgārakāryopagrahaiḥ pīḍayatīti //

8.4.24

"subhagākumārayoḥ kumāraḥ svayaṃ vallabhaiś ca svayaṃgrāhapraṇayapaṇyāgārakāryopagrahaiḥ pīḍayati, subhagā vilāsopabhogena" ity ācāryāḥ //

My teacher says that of a favourite wife and a prince, the prince causes oppression by showing indulgence to his followers, by seizing and begging, and by obstructing the work in manufactories whereas the favourite wife is addicted to her amorous sports.

8.4.25

neti kauṭilyaḥ //

No, says Kautilya, it is possible to prevent through the minister and the priest, the oppression caused by the prince, but not the oppression caused by the favourite wife, since she is usually stubborn and keeps company with wicked persons.

8.4.26

śakyaḥ kumāro mantripurohitābhyāṃ vārayitum, na subhagā bāliśyād anarthyajanasamyogāc ceti //

8.4.27

"śreṇīmukhyayoḥ śreṇī bāhulyād anavagrahā steyasāhasābhyāṃ pīḍayati, mukhyaḥ kāryānugrahavighātābhyām" ity ācāryāḥ //

My teacher says that of the troubles due to a corporation of people and to a leader (a chief), the corporation of people people cannot be put down since it consists of a number of men and causes oppression by theft and violence, whereas a leader causes troubles by obstruction to, and destruction of, work.

8.4.28

neti kauṭilyaḥ //

No, says Kautilya, it is very easy to get rid of (the troubles from) a corporation; since it has to rise or fall with the king; or it can be put down by arresting its leader or a part of the corporation itself, whereas a leader backed up with support causes oppression by injuring the life and property of others.

8.4.29

suvyāvartyā śreṇī samānaśīlavyasanatvāt, śreṇīmukhyaikadeśopagraheṇa vā //

8.4.30

stambhayukto mukhyaḥ paraprāṇadravyopaghātābhyāṃ pīḍayatīti //

8.4.31

"samnidhātṛsamāhartroḥ samnidhātā kṛtavidūṣaṇātyayābhyāṃ pīḍayati, samāhartā karaṇādhiṣṭhitaḥ pradiṣṭaphalopabhogī bhavati" ity ācāryāḥ //

My teacher says that of the chamberlain and the collector of revenue, the chamberlain causes oppression by spoiling works and by inflicting fines, whereas the collector of revenue makes use of the ascertained revenue in the department over which he presides.

8.4.32

neti kauṭilyaḥ //

No, says Kautilya, the chamberlain takes to himself what is presented by others to be entered into the treasury whereas the collector makes his own revenue first and then the kings'; or he destroys the kings' revenue and proceeds as he pleases to seize the property of others.

8.4.33

samnidhātā kṛtāvastham anyaiḥ kośapraveśyaṃ pratigṛhṇāti, samāhartā tu pūrvam artham ātmanaḥ kṛtvā paścād rājārthaṃ karoti praṇāśayati vā, parasvādāne ca svapratyayaś caratīti //

8.4.34

"antapālavaidehakayor antapālaś coraprasargadeyātyādānābhyāṃ vaṇikpathaṃ pīḍayati, vaidehakās tu paṇya..pratipaṇyānugrahaiḥ prasādhayanti" ity ācāryāḥ //

My teacher says that of the superintendent of the boundary and a trader, the superintendent of the boundary destroys traffic by allowing thieves and taking taxes more than he ought to, whereas a trader renders the country prosperous by a favourable barter of commercial articles.

8.4.35

neti kauṭilyaḥ //

No, says Kautilya, the superintendent of the boundary increases commercial traffic by welcoming the arrival of merchandise, whereas traders unite in causing rise and fall in the value of articles, and live by making profits cent per cent in panas or kumbhas (measures of grain).

8.4.36

antapālaḥ paṇyasampātānugraheṇa vartayati, vaidehakās tu sambhūya paṇyānām utkarṣāpakarṣaṃ kurvāṇāḥ paṇe paṇaśataṃ kumbhe kumbhaśatam ity ājīvanti //

8.4.37

abhijātoparuddhā bhūmiḥ paśuvrajoparuddhā veti "abhijātoparuddhā bhūmiḥ mahāphalāpy āyudhīyopakāriṇī na kṣamā mokṣayituṃ vyasanābādhabhayāt, paśuvrajoparuddhā tu kṛṣiyogyā kṣamā mokṣayitum //

Which is more desirable, land occupied by a high-born person or land reserved for grazing a flock of cattle?

My teacher says that the land occupied by a high-born person is very productive; and it supplies men to the army; hence it does not deserve to be confiscated lest the owner might cause troubles, whereas the land occupied for grazing a flock of cattle is cultivable and deserves therefore to be freed, for cultivable land is preferred to pasture land.

8.4.38

vivītaṃ hi kṣetreṇa bādhyate" ity ācāryāḥ //

8.4.39

neti kauṭilyaḥ //

No, says Kautilya, though immensely useful, the land occupied by a high-born person deserves to be freed, lest he might cause troubles (otherwise), whereas the land held for grazing a flock of cattle is productive of money and beasts, and does not therefore deserve to be confiscated unless cultivation of crops is impeded thereby.

8.4.40

abhijātoparuddhā bhūmir atyantamahopakārāpi kṣamā mokṣayituṃ vyasanābādhabhayāt, paśuvrajoparuddhā tu kośavāhanopakāriṇī na kṣamā mokṣayitum, anyatra sasyavāpoparodhād iti //

8.4.41

"pratirodhakāṭavikayoḥ pratirodhakā rātrisattracarāḥ śarīrākramiṇo nityāḥ śatasahasrāhapāriṇaḥ pradhānakopakāś ca vyavahitāḥ pratyantarāraṇyacarāś cāṭavikāḥ prakāśā dṛsyāś caranti, ekadeśaghātakāś ca" ity ācāryāḥ //

My teacher says that of robbers and wild tribes, robbers are ever bent on carrying off women at night, make assaults on persons, and take away hundreds and thousands of panas, whereas wild tribes, living under a leader and moving in the neighbouring forests can be seen here and there causing destruction only to a part.

8.4.42

neti kauṭilyaḥ //

No, says Kautilya, robbers carry off the property of the careless and can be put down as they are easily recognized and caught hold of, whereas wild tribes have their own strongholds, being numerous and brave, ready to fight in broad daylight, and seizing and destroying countries like kings.

8.4.43

pratirodhakāḥ pramattasyāparahanti, alpāḥ kuṇṭhāḥ sukhā jñātuṃ grahītuṃ ca, svadeśasthāḥ prabhūtā vikrāntāś cāṭavikāḥ prakāśayodino 'pahartāro hantāraś ca deśānāṃ rājasadharmāṇa iti //

8.4.44

mṛgahastivanayoḥ mṛgāḥ prabhūtāḥ prabhūtamāṃsacarmopakāriṇo mandagrāsāvakleśinaḥ suniyamyāś ca //

Of the forests of beasts and of elephants, beasts are numerous and productive of plenty of flesh and skins; they arrest the growth of the grass and are easily controlled, whereas elephants are of the reverse nature and are seen to be destructive of countries even when they are captured and tamed.

8.4.45

viparītā hastino gṛhyamāṇā duṣṭāś ca deśavināśāyeti //

8.4.46

svaparasthānīyopakārayoḥ svasthānīyopakāro dhānyapaśuhiraṇyakupyopakāro jānapadānām āpady ātmadhāraṇaḥ //

Of benefits derived from one's own or a foreign country, benefits derived from one's own country consists of grains, cattle, gold, and raw products and are useful for the maintenance of the people in calamities, whereas benefits derived from a foreign country are of the reverse nature.

8.4.47

viparītaḥ parasthānīyopakāraḥ //

8.4.48

iti pīḍanāni - ābhyantaro mukhyastambho bāhyo 'mitrāṭavīstambhaḥ // [iti stambhavargah]

Such is the group of molestations.

Obstruction to movements caused by a chief is internal obstruction; and obstruction to movements caused by an enemy or a wild tribe is external obstruction.

Such is the group of obstructions.

8.4.49

tābhyāṃ pīḍanair yathoktaiś ca pīḍitaḥ, sakto mukhyeṣu, parihāropahataḥ, prakīrṇo, mithyāsaṃhṛtaḥ, sāmantāṭavīhṛta iti kośasaṅgavargaḥ //

Financial troubles due to the two kinds of obstruction and to the molestations described above are stagnation of financial position, loss of wealth due to the allowance of remission of taxes in favour of leaders, scattered revenue, false account of revenue collected, and revenue left in the custody of a neighbouring king or of a wild tribe.

Thus the group of financial troubles.

8.4.50

pīḍanānām anutpattāv utpannānāṃ ca vāraṇe /
yateta deśavṛddhyarthaṃ nāśe ca stambhasaṅgayoḥ //E

In the interests of the prosperity of the country, one should attempt to avoid the cause of troubles, remedy them when they happen, and avert obstructions and financial troubles.