An Outline of the Religious Literature of India c7.s2.28

c7.s2.28

§ 45. A famous work on politics, Kauṭilya’s Arthaśāstra, which has recently come to light, though not a religious work, must be mentioned here on account of the large amount of detailed information it affords incidentally as to the condition of religion and morals in Magadha, towards the end of the period. According to tradition, Kauṭilya is another name for Chāṇakya, Chandragupta’s Brāhman minister; but critical inquiry tends to lead to the conclusion that the work is the text-book of a school of politics, and that, while probably part of it is the work of Chāṇakya, it has been redacted and interpolated.¹ Yet its evidence is of great value, if we give its date rather wide limits, say from 300 to 100 B. C. It is a work which no one dealing with Hindu ethics can afford to neglect. The information it gives about government, law, crime and its punishment, and the social and economic state of the country is of very great importance. Its evidence with regard to the religion of Magadha is most interesting. The popular belief was a wide and varied polytheism; for not only are the great gods and many of the minor divinities of Hinduism mentioned, but the worship of mountains, rivers, trees and fire, of birds, snakes, and cows and other animals, is regarded as of great value as a prophylactic against pestilence, cattle-disease, demons, fire, floods, drought, famine, and other calamities. Numerous ceremonies, incantations, and magical arts are recommended for such purposes also. Readers will note how well this fits in with the evidence of the epics and the sūtras. Another aspect of the book is its eschatology. It does not seem to mention transmigration, karma, or release at all. In all these features the work is very similar to the edicts of Aśoka. The following is the basis of the moral and religious teaching of the treatise: