An extraordinary detailed manual on statecraft and the science of living by one of classical India's greatest minds; Kautilya; also known as Chanakya and Vishnugupta; wrote the Arthashastra not later than 150 AD though the date has not been conclusively established. Legend has it that he was either a Brahmin from Kerala or from north India; however; it is certain that Kautilya was the man who destroyed the Nanda dynasty and installed Chandragupta Maurya as the King of Magadha. A master strategist who was well-versed in the Vedas and adept at creating intrigues and devising political stratagems; Kautilya's genius is reflected in his Arthashastra which is the most comprehensive treatise of statecraft of classical times. The text contains fifteen books which cover numerous topics viz.; the King; a complete code of law; foreign policy; secret and occult practices and so on. The Arthashastra is written mainly in prose but also incorporates 380 shlokas. Artha; literally wealth; is one of four supreme aims prescribed by Hindu tradition. However; it has a much wider significance and the material well-being of individuals is just a part of it. In accordance with this; Kautilya's Arthashastra maintains that the state or government of a country has a vital role to play in maintaining the material status of both the nation and its people. Therefore; a significant part of the Arthashastra has to do with the science of economics. When it deals with the science of politics; the Arthashastra describes in detail the art of government in its widest sense—the maintenance of law and order as also of an efficient administrative machinery.

Max Weber declared that compared to the Arthashastra, Machiavelli's "The Prince" is harmless. The Arthashastra -- "The science of politics and political economy" -- is an extended treatise on how to found and rule an empire. The author Chanyaka (also known as Kautilya) was the masterful advisor to ruler Chandragupta Maurya, the founder of the Mauryan empire, one of the greatest our world has ever seen.

Mahapandit Chanakya ek rachnatmak vicharak the. Veh sarvshreshth arthshastri ke saath-saath mahaan raajneetigya evam katuneetigya the. Veh samraajya vinaashak bhi the tatha samrajya nirmaata bhi the. Unki 3 anupam kritiyan - chanakya neeti, chanakya sutra tatha kautilya arthashastra hain. iss pustak mein inn teeno ki vistrit vyakhya lekhak dwara prastut ki gayi hai. yeh pustak chintak, lekhak, prabandhak, sevak, shasak, prashasak, raajneetigya se lekar samaanya jan sab hi ke liye laabhdaayi tatha upyukt hai.

Kautilya, also known as Chanakya, is India s most illustrious political economist of all time. He regarded economic activity as the driving force behind the functioning of any political dispensation. In fact, he went to the extent of saying that revenue should take priority over the army because sustaining the army was possible out of a well-managed revenue system.Kautilya advocated limiting the taxation power of the State, having low rates of taxation, maintaining a gradual increase in taxation and most importantly devising a tax structure that ensured compliance. He strongly encouraged foreign trade, basing it on the premise that for a successful trade contract to be established, it had to be beneficial to all. He emphasised State control and investment in land, water and mining. Kautilya was a true statesman who bridged the gap between experience and vision. For Kautilya, good governance was paramount. He suggested built-in checks and balances in systems and procedures for the containment of malpractices. Many postulates of Kautilya s philosophy of political economy are applicable to contemporary times.

King, Governance, and Law in Ancient India presents an English translation of Kautilya's Arthashastra (AS.) along with detailed endnotes. When it was discovered in 1923, the Arthashastra was described as perhaps the most precious work in the whole range of Sanskrit literature, an assessment that still rings true. This new translation of this significant text, the first in close to half a century takes into account a number of important advances in our knowledge of the texts, inscriptions, and archeological and art historical remains from the period in Indian history to which the AS. belongs (2nd-3rd century CE, although parts of it may be much older). The text is what we would today call a scientific treatise. It codifies a body of knowledge handed down in expert traditions. It is specifically interested in two things: first, how a king can expand his territory, keep enemies at bay, enhance his external power, and amass riches; second, how a king can best organize his state bureaucracy to consolidate his internal power, to suppress internal enemies, to expand the economy, to enhance his treasury through taxes, duties, and entrepreneurial activities, to keep law and order, and to settle disputes among his subjects. The book is accordingly divided into two sections: the first encompassing Books 1-5 deals with internal matters, and the second spanning Books 6-14 deals with external relations and warfare. The AS. stands alone: there is nothing like it before it and there is nothing after it-if there were other textual productions within that genre they are now irretrievably lost. Even though we know of many authors who preceded Kautilya, none of their works have survived the success of the AS. Being "textually" unique makes it difficult to understand and interpret difficult passages and terms; we cannot look to parallels for help. The AS. is also unique in that, first, it covers such a vast variety of topics and, second, it presents in textual form expert traditions in numerous areas of human and social endeavors that were handed down orally. Expert knowledge in diverse fields communicated orally from teacher to pupil, from father to son, is here for the first time codified in text. These fields include: building practices of houses, forts, and cities; gems and gemology; metals and metallurgy; mining, forestry and forest management; agriculture; manufacture of liquor; animal husbandry, shipping, and the management of horses and elephants- and so on. Finally, it is also unique in presenting a viewpoint distinctly different from the Brahmanical "party line" we see in most ancient Indian documents.

This book examines in detail the strategic relevance of the Arthashastra. Attributed to the fourth century B.C., this classical treatise on state and statecraft rests at the intersection of political theory and international relations. Adopting a hermeneutic approach, the book discusses certain homologies related to concepts such as power, order, and morality. Underlining the conceptual value of the Arthashastra and classical texts such as Hitopdesha and Pancatantra, this volume highlights the non-western perspectives related to diplomacy and statecraft. It shows how a comparative analysis of these texts reveals a continuity rather than a change in the styles, tactics, and political strategies. The book also showcases the value these ancient texts can bring to the study of contemporary international relations and political theory. This volume will be of interest to students, scholars and teachers of political studies, Indian political thought, and philosophy, South Asian studies, political theory and international relations.

Written in the 4th century before Christ by Kautilya, also known as Chanakya, The Arthashastra is one of the earliest works of political realism to have been written, along with Sun Tzu's The Art of War and Machiavelli's The Prince. It is considered as the most comprehensive treatise on statecraft of classical times. First ever book written on Practice of Management, this treatise is also about foreign policy, administration, economic reforms, policies and war.Quote: Whoever imposes severe punishment becomes repulsive to the people; while he who awards mild punishment becomes contemptible. But whoever imposes punishment as deserved becomes respectable. For punishment when awarded with due consideration, makes the people devoted to righteousness and to works productive of wealth and enjoyment; while punishment, when ill-awarded under the influence of greed and anger or owing to ignorance, excites fury even among hermits and ascetics dwelling in forests, not to speak of householders.