A History of Hindu Political Theories from the Earliest Times to the End of the First Quarter of the Seventeenth Century A.D. c9.94

c9.94

Note on the Chāṇakya-sūtras :—While on the subject of Kauṭilya's Arthaśāstra we may properly consider a short collection of aphorisms which is attributed to Chāṇakya (Kauṭilya), although it appears on examination to bear little or no resemblance to the first-named work. The Chāṇakya-sūtras, as this collection is called, deals with general morality (nīti) in which is comprised the branch of public policy. The only important contribution that the author makes to political theory is, we think, concerned with his idea of kingship. He lays down, to begin with, the doctrine of the king's divinity, for he says (sūtra 372) that the king is the chief god. With this may be connected his inculcation in repeated passages of the duties of the subjects with reference to their ruler. The subjects are not to act against the king's interests (sūtra 65), not to slight him even if he were devoid of strength (Ibid 87), not even to look at him (Ibid 380), not to speak evil of him (Ibid 445), not to disregard his orders (Ibid 532), and they are to carry out what he commands (Ibid 533). While thus justifying the principle of monarchical authority, the author insists with Kauṭilya upon the qualities of self-control, humility and association with the aged as being essential requisites of the king's successful government. The root of happiness, he says at the beginning of his work, is righteousness, that of righteousness is wealth, that of wealth is the kingdom (or sovereignty), that of the kingdom is the control of the senses, that of the control of the senses is humility and that of humility is the honouring of aged persons. Elsewhere (sūtra 14) the author stresses the importance of discipline on the king's part by saying, "It is better not to have a king than have one who is wanting in discipline."