The Political Institutions and Theories of the Hindus: A Study in Comparative Politics c15.s5.9

c15.s5.9

No distinction is likewise made in the *Artha-śâstra* between castes (or hereditary and personal occupations) in the matter of inducting troops for national defense. The regulating principle is nothing but fitness or qualification as fighting material. In Kautilya's book there is a discussion as to the relative bravery of the different castes. "My teacher says," as we read, that "of the armies composed of Brâhmaṇas, Kṣatriyas, Vaiśyas or Śudras (lower orders), that which is mentioned first on account of bravery is better to be enlisted than the one subsequently mentioned." But to this Kautilya makes an objection on the ground, rather too idealistic for his usual commonsense attitude, that the Brâhmaṇas might be won over by prostration, because as priests they are likely to be sentimentally weak to those who are submissive. Hence the army of Kṣatriyas trained in the art of wielding weapons is better, or the army of Vaiśyas or Śûdras having greater numerical strength."⁷ Thus while Kautilya does not make the calling of arms the exclusive preserve or monopoly of any section of the community, he would exempt the Brâhmaṇas, if at all, on the sole ground of military incompetency.