R.P. Kangle is the author of The Kautiliya Arthasastra – Vol. 1,2&3 ( avg rating, 11 ratings, 0 reviews, published ), The Kautiliya Arthasastra. As per Kangle there are multiple Authors who added to the Arthashastra and it does reflect some influence of Manu Smriti as well which perhaps is a much later . Kautiliya Arthashatra, by R P Kangle (MLBD). R P Kangle’s three volume compilation, translation and commentary on Kautilya’s Arthashastra is.

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An Intellectual Portrait, Seite 30 – Indien ist eine aufstrebende Macht in der multipolaren Welt. Eine wesentliche Quelle dieser Ideen ist das Arthashastra des Kautilya — eine vormoderne Abhandlung zur Staatskunst und ein Grundlagenwerk der Politikwissenschaft. Morgenthau haben die intellektuelle Leistung Kautilyas anerkannt.

India is a arthashashra power in the multipolar world. It is a premodern treatise on statecraft and a foundational text of political science.

Nomos – eLibrary | Kautilya’s Arthashastra: An Intellectual Portrait

But in South Asia, Kautilya has remained adrift of the academic mainstream and has been given little prominence in public life, both intellectually and politically. Wenn Sie einen Freischaltcode erhalten haben, geben Sie ihn bitte hier ein:.

Philosophy is the benchmark. The scientific education of the ruler.

The Kautiliya Arthasastra Part 1

Monarchy is not despotism: Selecting advisers and ministers. Qualification of and deliberation with advisers and ministers. Vetting advisers and ministers. Subversion of foreign states. Planning and conducting operations against foreign states.

The ruler — the first servant of the state and the people. B Kautilya and modern India: Gandhi, Nehru and Sardar Patel. Kautilya and the social and political sciences in India.

Re-use of the past and the making of the modern politics of India Seite — D Kautilya, India and global political theory: Mitra, Michael Liebig Kautilya’s Arthashastra: It is an encyclopaedic work covering, inter alia, governance, public administration, economics, law, foreign policy and diplomacy, military affairs and intelligence. The text of the authoritative English translation extends over pages. Its range of meanings includes: Artha is translated as wealth, material benefits, power, politics or statecraft.

The term arthashastra is the generic name for textbooks on politics, statecraft and economics. There are also shastras for other fields — for example dharmashastras, which treat religious-ethical and legal issues.

What do we know about the author of this Arthashastra? In the introductory chapter it says: Thus, the author identifies himself in the text of the Arthashastra. This self-designation with two different names has led to some confusion. This naming is widespread if not dominant in India today.

In the Indological community, authorship and dating of the Arthashastra are kanglee debated. Whenever Kautilya is mentioned among Indologists, there is a high probability that instantly a tense dispute would break out on the question of whether the Arthashastra is the work of the arthashastta author Kautilya or a text compilation of various unknown authors over an extended period of time.

Most Indologists who have extensively researched the subject area are of the opinion that Kautilya is the sole author of the Arthashastra, who wrote the work at the turn of the 4th to the 3rd century BC.

But they do not exclude the possibility that, during the following centuries, smaller text passages were added to the original text — without, however, leading to substantive changes of the content and structure of the text. The Indologists who hold this position include R. The Indological majority opinion is formulated by Heinrich Zimmer: The opposing view suggests that the Arthashastra is a compilation of various texts which were written by various unknown authors between the 4th century BC and the 2nd century AD.


The compilation thesis has been asserted, inter alia, by the Indologists J. Patrick Olivelle also asserts forcefully that the Arthashastra has multiple authors and its composition stretched between the 1st century BC and the 3rd century AD.

Scharfe, whose detailed philological analysis of the Arthashastra is very helpful for the understanding of the work, compares Kautilya with Vyasa, the mythological figure who is credited with the authorship of the epic Mahabharata cf. The Arthashastra is characterized by such high degree of originality, conceptual coherence and methodological rigor that the assumption that it is a compilation with collective authorship does not seem plausible to us.

In the closing lines of the Arthashastra, Kautilya writes that he — Vishnugupta, the author of this work — played a leading role in the overthrow of the Nanda dynasty. This is the only but crucially important hint by the author of the Arthashastra on his historical situatedness. The Nanda kingdom with its center in Magadha present-day Bihar dominated north-eastern India during the 4th century BC.

The coup was led by Kautilya and Chandragupta who became the first ruler of Maurya Empire. Under his grandson Ashoka, the Maurya Empire reached its greatest power and expanse, controlling the entire Indian subcontinent except the southern tip. Except his own reference to the coup against the Nandas, we have no reliable biographical data on Kautilya. He was supposedly born and raised in South India.

As a young man, he moved to Northern India to study at the University of Taxila near modern Islamabad. After his studies, he took part in battles against the last remaining outposts of the Hellenic-Diadochi king Seleucus in the Indus area.

2. Autor und Entstehungszeit: die Argumentation R. P. Kangle’s

Thereafter, he moved to Magadha and became a respected teacher in the capital Pataliputra. But then he was insulted by the Nanda king Dhana, and Kautilya swore revenge.

Rangarajan16f; Nehru59f. For this legendary life story of Kautilya coming from literary and shastra texts of the first millennium AD, there exists no reliable historical evidence.

Arthashastrra as Kangle emphasizes: In the debate among Indologists over the historicity of Kautilya and the authorship of the Arthashastra, the Austrian-Czech Indologist Otto Stein takes a special position.

He denies neither the authenticity of the Arthashastra and its author named Kautilya nor the historical existence of an ancient Indian statesman Kautilya aethashastra Chanakya. But Stein claims that 1 The work and its author 33 the statesman Kautilya and the author Kautilya are two different persons cf. He attempts to prove his thesis by comparing the Arthashastra with Indica — an ancient Greek account arthashxstra India by the Hellenic diplomat and historian Megasthenes who was the ambassador of the Diadochi King Seleucus Nicator at the court of Chandragupta Maurya in Pataliputra.

From that, Stein concludes that the author of the Arthashastra could not possibly be identical with the political adviser of Chandragupta. First, of the complete text of the Indica only fragments have survived because they are cited in the works of later Roman historians. More importantly, Kautilya is not a historian, but a political theorist. The Arthashastra is not a historiographical work but a theoretical work on an ideal-type state and ideal-type statecraft.

Thus, there is no need for Kautilya to provide a description of the Maurya Empire — it is not even mentioned in the Arthashastra. Thus, Charles Drekmeier notes: This is particularly true for his description of Pataliputra, the capital of the Maurya Empire, where Kautilya had lived and worked. About his activities in the subsequent period, we lack reliable information. Regarding the dating of the Arthashastra, we are thus left with the plausible assumption that the work was written after BC, in the period of the turn of the 4th to 3rd century BC.


However, the facts contradict the assumption of such a quasi-archaeological rediscovery. The two palm-leaf scripts with the complete text of the Arthashastra, which R. Shamashastry found in Mysore, South India, were written down respectively in the 17th and the early 19th century.

As significant as the textual transmission of the Arthashastra has been, much more important has been its oral transmission in parallel with the 2 23 Charles Drekmeier notes: Oral arthadhastra means that the entire text is memorized and passed on in a continuous teacher-student cycle.

Up to the late 19th century, oral transmission was the preferred mode of learning among Brahmin intellectuals. While it is impossible to estimate the kanglf of persons who were familiar with the full text of the Arthashastra in the context of its oral and written transmission, the proposition remains valid that the key concepts of the Arthashastra were known to Indian intellectual elites ever since it was written 23 centuries ago.

InShamashastry published an article about the Arthashastra in the British journal Indian Antiquary which contained lengthy excerpts from the original text.

With that, Kautilya entered the discursive space of academic Indology. ArthahastraShamashastry published the full text, in the original Sanskrit, in book form, and six years later his English translation of the Arthashastra followed. From then on, the work and its author were systematically studied and analyzed, and they became an important and often controversial subject of the Indological discourse.

It is still unclear whether the whole text or selected text passages of the Arthashastra were used as arthashatsra material for these studies. The British Library in London lists the following books that need to be examined: Chiefale, Kautilya, Rome, ; E.

Gupta ; Rathashastra a, Another research lacuna concerns the written and oral transmission of Chanakya niti — collections of putative aphorisms and maxims by Kautilya. It needs to be explored to what extent the Chanakya niti were known beyond elite milieus in broader layers of the Indian population. Such passing on of a classical asset constitutes one trait of politico-cultural continuity and is also a specific expression of the broader process of cultural continuity in India.

Particularly during the first millennium AD, the Arthashastra impinged profoundly on the works of outstanding Indian authors cf. Kangle b, 60f, f; Scharfe1ff.

Brahmin, Buddhist and Jain authors quote from the work or comment on it. Classical poets and playwrights take recourse to Kautilya and the Arthashastra. Its author Kamandaka largely follows Arthashastra in form and content and calls Kautilya his guru.

Arthashastra – Wikipedia

Of singular importance is the ever-popular classic play Mudrarakshasa by Vishakhadatta, in which Kautilya is the protagonist cf. On this, historian Romila Thapar stated: So it is almost as if it [Arthashastra] is a contemporary text. Now that, I think, is an interesting comment on Kautilya by somebody who knows the text obviously very well, because the kinds of games that Kautilya plays in this drama are games that come straight out of the Arthashastra […].