Minerals and Metals in Ancient India v2.c41.s13: Conclusion
Minerals and Metals in Ancient India v2.c41.s13
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Conclusion
v2.c41.s13.1
It is thus established that Kautiliya Arthasastra records Indians' skill in processing gem minerals, metallic ores, metals, alloys and the end-products as well as an aptitude for scientific methodology during the sub-continent's early Historical Period.
v2.c41.s13.2
The references to the South Indian gems and red corals from the West have induced some scholars to suggest that the *Arthaśāstra* was compiled in the post-Christian era after the Indo-Roman trade on precious gems and metals had begun. This view is unacceptable since it is well recorded that centuries before Indo-Roman trade contact, King Aśoka had cultural and trade contacts with Sri Lanka, Persia, Syria etc.
v2.c41.s13.3
As a matter of fact, the Indian vessels were coasting along Gedrosia to Arabia and the Persian Gulf before the time of Alexander, for Nearchus got a guide in Gedrosia who knew the coast as far as the Gulf of Ormuz. (Tarn, 1938) The *Arthaśāstra* mentions (4.3.12 & 15) the voyage of Indian vessels from the Mahākaccha, and contains no reference to Rome or the Roman vessels. Indian army equipped with iron-tipped arrow and iron swords assisted Xerexes and other Aechemenid emperors in fighting Greece. Alexander’s historians testified to the gorgeous ornaments used by the Indian kings. These were fifth and fourth century BC events, (long before the Romans came to India), and therefore, placing the *Kautilīya Arthaśāstra* in the later half of the fourth century BC is entirely in order; this view has been elaborately justified in the beginning of this chapter.
v2.c41.s13.4
The *Arthaśāstra* has been criticized for recommending strong-arm tactics and even cruelty, but no state, ancient or modern, has ever discarded these administrative techniques. This text does accept non-violence and moderation as the highest principles (1.3.13), but does not abjure violence as a means to counter internal dissension and external aggression. Mineral, metal and other resources had to fill the treasury and nourish the army, which in its turn had to serve the stark realities of the state politics and national integrity.
v2.c41.s13.5
Most scholars have missed a cardinal point about the *Arthaśāstra*. Although the text deals with technology, economics and politics, and accepts the Vedic religion, it does not subscribe to the views (1.2.2-7) that any one of the above subjects should occupy supreme position in human society. Kautilya gave maximum importance to *Ānvīkṣikī*, which may be translated as philosophy of critical investigation based upon reasoning, and which constituted of *Sāmkhya*, Yoga and *Lokāyata* (all these were non-Vedic) philosophical systems. *Ānvīkṣikī* was supposed to bring out the merits as well as the fallacies of economics, politics and also the Vedic religion :
v2.c41.s13.6
Investigating, by means of reasoning (*hetubhiḥ anvīkṣamāṇā*) what is spiritual good and evil in the three Vedas (*dharmādharmau trayyām*), gain and loss in economics (*arthānarthau vārttāyām*), good policy and bad policy in the science of politics, as well as the relative strength and weakness (*valāvale*) of these three sciences,
v2.c41.s13.7
philosophy confers benefit on the people, keeps the mind steady in adversity and in prosperity and brings about proficiency in thought, speech and action. (1.2.11)
v2.c41.s13.8
Therefore it was concluded:
v2.c41.s13.9
प्रदीपः सर्वविद्यानाम् उपायः सर्वकर्मणाम्। आश्रयः सर्वधर्माणाम् शश्वत् आन्वीक्षिकी मता।।
v2.c41.s13.10
pradīpaḥ sarvavidyānām upāyaḥ sarvakarmaṇām । āśrayaḥ sarvadharmāṇām śaśvat ānvīkṣikī matā ।। (1.2.12)
v2.c41.s13.11
(Critically investigating) philosophy is eternally thought of as the lamp of all sciences, as the means of all actions and as the support of all laws and duties.
v2.c41.s13.12
Kauṭilya’s scientific attitude shines brilliantly in his sharp criticism of the obsession for astrology:
v2.c41.s13.13
नक्षत्रम् अति पृच्छन्तम् बालम् अर्थो अतिवर्तते। अर्थो हि अर्थस्य नक्षत्रम् किम् करिष्यन्ति तारकाः।।
v2.c41.s13.14
nakṣatram ati pṛcchantam bālam artho ativarate । artho hi arthasya nakṣatram kim kariṣyanti tārakāḥ ।। (9.4.26)
v2.c41.s13.15
The object slips away from the foolish person, who continuously consults the stars; for an object is the (auspicious) constellation for (achieving) an object; what will the stars do?.
v2.c41.s13.16
In the previous chapter, we referred to the sterling concepts of pramāṇa, upajñā and upakrama in Pāṇini’s Aṣṭādhyāyī; Kauṭilya’s supreme contribution in his Arthaśāstra was the concept of ānvīkṣikī. Indian science prospered in the subsequent centuries to the extent the above concepts were pursued. Later, the decline started when the caste-ridden society was affected with vainglory and superstition, and ignored the scientific concepts of Pāṇini and Kauṭilya.
Linked texts (2)
- Kauṭilīya Arthaśāstra — Kauṭilya, Sanskrit
- Aṣṭādhyāyī — Pāṇini, Sanskrit