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Chanakya Netti Sutralu book in Telugu PDF Download, Downloading PDF Size 2 MB. Chanakya was an Indian teacher, philosopher, economist, jurist and royal advisor. He is traditionally identified as Kauṭilya or Vishnugupta, who authored the ancient Indian political treatise, the Arthashastra. All books are available for downloads as pdfs, and are free. However, some of these take quite an effort to scan and create as ebooks, so please consider making a small donation. Chanakya Niti. Chanakya Niti-Shastra Chanal.ya Niti-Shastra (The Political Ethics of Chanakya. Pandit) Translated by AIiles Davis(Patitaavana dasa ) the beginr iing of Kali-yuga). Thus the indigenous Vedic culture of the sacred land of Dharata vas protecteJ an.
Book Details
Chanakya Niti Pdf Hindi Download
English
Shyama Shastry
Published in 1926
324 pages
Hindi
Udaiveer Shastri
Published in 1925
976 pages
Sanskrit
Gangaprasad Shastri
Published in 1940
714 pages
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About Chanakya Arthashastra and the Authenticity of Chanakya
In ancientIndia (321-296 B.C.) a unique economic policy and law were set forth byChanakya (Vishnu gupta), who was a great statesman, economist, philosopher andlaw-giver.
It is argued that the discussions in the Arthashastra generally end bystating the author's opinion with the words: 'Iti Kautilya . . . ' We generallyfind this mention of the name of the teacher in texts emanating from schools,e.g., Jaimini in the Purvamimimsa Sutra, Badarayana in the Vedanta Sutra,Baudhayana in the Baudhayana-Dharmasastra. But Pataii.jali does not state hisopinion by saying 'Iti Patanjali.' Much is made of the expressions 'ItiKautilya' and 'neti Kautilya' which occur as many as 72 times in the work. Toan ordinary Sanskrit Pandit in India the phrase connotes no specialsignificance. It is always taken for granted that such works, where expressionslike 'Iti Kautalyal;,' 'Iti Baudhayana;' etc. occur, are the works ascribed tothese authors. The attribution to schools will not find favour with an orthodoxPandit. One could not divine reasons for supposing that Jaimini Sutra,Badarayana's Vedanta Sutra or Baudhayana's Dharmasutra belong to schools andnot to individual authors. Not that we do not accept any school as such. But itis more reasonable to assume that originally a certain Jaimini or Badarayanaflourished and propounded certain doctrines which were accepted and followed bytheir devoted disciples. To-day while one Hindu follows Apastamba his neighborfollows Baudhayana. This means that the former belongs to the Apastamba schoolwhile the latter is of the Baudhayana school.
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What is the underlying idea? Originally when Apastamba propounded his theoryit appealed to certain members of the community. They followed them and thentheir descendants. Thus the school automatically came into being. But it may beasked, how could we explain the peculiar use of 'Iti Kautilya,' 'ItiBaudhayana.' in certain works, and its absence in other books like Patanjali'sMahabhasya? The answer is simple. In India literature is broadly classifiedinto two heads, the sutra and the beeja. The sutra is an original work composedby master minds on a certain subject or subjects. It may be philosophy,theology. or any secular science. The sutras in themselves are a strenuousreading and especially so, when they deal with abstruse and technical sciences.It was not possible for all persons to grasp them. Hence interpreters came intobeing. Their works were bhashyas or interpretations of the sutras in popularstyle. The sutrakaras generally-there are also exceptions,used the phrase 'ItiBaudhayana.', etc., meaning thereby that that was their final conclusion. Onthe other hand a bhashyakara could not speak with such definiteness. For,oftentimes, more than one interpretation may be placed upon a certain phrase orpassage. It depends to a large extent on the ingenuity of the writer. Someinterpretations might be ingenious but could not win general approval.Therefore, the bhaskaras are justified in omitting their names.
In the light of this can we still maintain that Iti Kautilya is a seriousargument against the authenticity of the work? We cannot follow Prof. Keithwhen he advances the argument that under the explanation of the term in thelast book of the Arthasastra is cited one of Kautilya's sentences from whichthe prima facie conclusion is that Kautilya is cited as an authority and not asthe author. This science has been composed by Kautalya, easily understandable,correct in the exposition of truth and in the use of words, and all free fromerrors. J. J. Meyer in his translation of the Arthashastra furnishes aconvincing reply.2 Based as it is on old works 'every sutra having originalopinion of the author necessarily became apadda. It is a commonplace practicein India to give the author's name in his world. Jacobi's observations are tothe point: 'The agreement obtaining between the words of Kautalya and thecharacter of his work, and the personality that characterises them would bedifficult to understand, if those were not the very words of the author. Alater writer who wanted to palm off his own lubrication of that of his schoolon the name of the famous statesman, would surely have faltered somewhere. Fromthis view-point the higher criticism must acknowledge the authenticity of theKautaliya.'
(5)The very name Kautilya never called Chanakya and only once Vishnguptaraises great doubts.' For, Kautilya means 'crookedness', 'falsehood', etc. ltis unlikely that a minister should style himself 'Mr. Crooked' or 'Crookednesspersonified'.
There has been a war of words about the name Kautalya. Some manuscriptscontain the word Kautilya while others Kautalya. Shyama Shastri and Jolly usedKautilya, while the editor of the Trivandrum edition, Ganapati Sastri usedKautalya. It is asked whether a minister would style himself Kautilya meaning'Mr. Crooked' or 'Crookedness personified'. Granting that it is Kautilya, suchnicknames are not uncommon in ancient India. Mention may be made of a few;Vatavyadhi (the wind-diseased) is no other than Uddhava, a relative of Krishnaaccording to the Puranas. Pisuna (tale-bearer) is another name for the sageNarada; this is also the name of the Brahman minister of king Dushyantaaccording to Kalidasa's Shakuntala. Kaunapadanta (the teeth of the Rakshasas)is identified with Indra, the God of Heaven. When· one minister can stylehimself as Pisuna, why not another as Kautilya What we wish to point out forthe sake of argument is that after all there is nothing in the name. To advancesuch feeble arguments with regard to the name of the author, demonstrates theirweakness in all nakedness.
There is, however, another reading Kautalya which may be adopted withadvantage and which may silence all controversy so far as this particular topicgoes. Not only is there the authority of the manuscripts for this but alsothere is inscriptional evidence besides lexicographical. Ganapati Sastri saysthat the term Kautilya is certainly a misnomer. For, neither the term Kautilyanor its root Kutila as explained in the Nighantas Gotra and crooked. On theother hand the word Kutala is mentioned by Kesavasvamin in his NiHartharsavasamkepa as meaning both Gotra and an ornament.
Chanakya Niti In Hindi
It is then obvious that the name is derived from the root Kutala. If it isgranted that the patronymic is Kutala then we cannot grammatically deriveKautilya but only Kautalya. Secondly, there is the testimony which bears to thefact that all the manuscripts of the text and the commentaries relating to thesame invariably contain the expression Kautalya and not Kautilya. It isdifficult to understand how Indian and European scholars have failed to noticethis in handling the manuscripts when editing and publishing them. Apparentlysome have noted it but have not utilised it, for example in Jolly's edition.Evidently Jolly discarded the correct reading Kautalya. It may he that in hisopinion it was a wrong reading. That Kautalya is the correct reading isattested to by another literary evidence.
It appears that Kautalya is the family name of Vishnugupta, the family namebeing derived from the patron saint or Kutala by the addition of derivativesuffix 'ya'. Last but not the least is the invaluable inscriptional evidencesupplied to us by D. B. Diskalkar. He writes: 'I have found an inscription fromthe village near Dholka in Gujarat which in clearly reads Kautalya. It recordsthat Vastupala the famous Jain minister of the Vaghela king who built a templeof Gajesvara in 1291 as equated to Kautalya in statesmanship. This inscriptionis valuable to us in more than one respect. Not only does it show that the nameKautilya is the misspelling of the name Kautalya but also it bears witness tothe fact that Kautalya is acknowledged to be a statesman and not at as Gotraand crooked. On the other hand the word Kutala is mentioned by Kesavasvamin. Itis then obvious that the name is derived from the root Kutala. If it is grantedthat the patronymic is Kutala then we cannot grammatically derive Kautilya butonly Kautalya.
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It silences two important arguments in regard to the name of the author andthe authenticity of the work. But it may be asked why the name Kautilya alsosticks on in some Indian literature. Only one explanation can be offered andthat is due to the ingenuity with which Visakhadatta invested his characterKautilya in his famous play Judrartikmsa. For the purpose of his play heperhaps drew from his imagination a name which being a twisting of the originalname answered his purpose well. Dramatic literature says being a popular branchof literature the wrong name might haye caught the fancy of the masses andmight have eventuaily become a by-word for 'crookedness' or 'crookedpolicy'.
Kautalya is known not by one or two names, but by a number of names. Theseare Vatsyayana, Kautalya. Chanakya. Dramila, Yami, Vishnugupta, Angula. TheVaijayantl of Yadavaprakasa( cir 1100 A.D.), a contemporary of Hemacandra.omits Chanakya.' The name Chanakya is unmistakably a patronymic for Hemacandradistinctly says. This falsifies the story contained in Visakhadatta's playnamely, that the Nanda king imprisoned Kautalya who consequently had to takegram for his food, and hence the name Chanakya. This story is nothing but aproduct of the dramatist's imagination and is valuable so far as it shows theauthor's ingenuity. The same value should be attached to the otherinterpretation of Visakhadatta in regard to the name Kautilya:
Because he had peverted and crooked views, people called him Kautilya thoughhis name was really Kautalya. Even a Pandit of a lower order could not stylehimself 'Mr. Crooked,' speaking of himself as many as 12 times in the text. Toadd to this is the fact that Kamandaka speaks of him in a term of great respectgenerally used when speaking of sages. Kamandaka adds that he belonged to aneminent family and was a past master of all the four Vedas, who, by force ofintelligence and skill. deposed the powerful Nanda king and crownedChandragupta, the moon among the people, king. Kamandaka does not stop therebut concludes that section by saying that it was the same politician who wasthe author of the well-known Arthashastra, the very cream of political science.It is significant to note that Kautalya's another name is Vatsyayana.Vatsyayana is the author of the extant Kamasutra. There is another Vatsyayanathe commentator of the Natayashastra of Gautama. Both the Vatsyayanas may bethe same as Prof. Rangaswami Aiyangar seems to think. But the reallyinteresting feature is the identification of Kautalya with Vatsyayana.Kautalya's reputation for versatile genius and all-round knowledge should beacknowledged on all hands. His aim, even according to the Arthashastra. was notmere policing of the state which would amount to the safeguarding of thesecurity of life and property. It extended beyond and looked to the common goodand welfare of the citizens at large. These are indeed the primary functionseven of the modern state in spite of all our vaunted constitutional progress.This narrow outlook on politics did not appeal to a versatile man like that ofKautalya. He wanted the state to rest on an economic foundation. In other wordshe was devoted more to analysing a man's aims in life and endeavouring how bestto promote individual interests with those of the social group as a whole. Hisaim was the ultimate realisation by the people of the state of the four objectsof human existence.
If this were his policy, it may not be far wrong to state that he could havebeen the author of a Dharmashastra, Arthashastra, Kamashastra. andMokshashastra as well. There is therefore some justification for the assumptionthat Kautalya was no other than Vatsyayana. the author of the Kamasutra. Thefollowing coincidences endorse the statement:-
(1) The style followed and the method adopted in the Kamasutraare exactlythe same as are met with in the extant Arthashastra.
(2) The style is didactic, midway between that of the sutra
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(3) The sections end invariably with verses in the manner of theArthashastra. Vatsyayana like Kautalya seems to have composed aphorisms andcomments.
(4) Both authors claim to base their teachings on experience or usage.
(5) Of the previous writers quoted by Kautalya, Gotamukha and Chanakya findmention in the Kamasutra.
(6) Both refer to Vaishika. apparently the work of Dattaka of Pataliputra,written according to Jacobi, at the earliest in the second half of the 5thcentury B.C.
Chanakya Niti Book
(7) The aim of both seems to be the realisation of the three objects ofhuman pursuit. dharma, artha and kama.
(8) The Kamasntra ends with a secret chapter as in the Arthashastra.
Chanakya Neeti Pdf
(9) The morality of the Kamasutra is that of the Arthashastra 'all is fairin love and war.'
(10) As Kautalya often refers to an acharya so also Vatsyayana refers to anacharya.
Chanakya Niti Pdf Free Download In Marathi
(11) Both refer to a work of Parasara as an authority.
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As against these remarkable coincidences, the differences are only few andfar between. One mentioned by Jacobi is Vatsyayana's prescription of abstentionfrom meat, and Kautalya's rules regulating the sale of meat. Even here theArthasastra is a practical manual of administration and hence must formulateregulations of a comprehensive character. It does not mean a recommendation oracceptance of the principle. The Kamasutra discusses the question from anentirely different aspect.
It is indeed difficult to explain why Kautalya has been known by so manynames. One explanation is that due to his popularity as well as his rare skilland policy, different people endowed him with different ,titles. Mallanaga isanother name. It means Jndra's Elephant and this implies that he possessed thegreat energy and progress of the Iravata, the state elephant of the Lord ofHeaven. This seems to fit in especially in view of the fact that Sakara, in thefirst Act of J1rcchakatika. who thinks too much of his valour, takes pride incomparing himself to Chanakya. It may be again that Nanda is the name of acountry and perhaps Kautalya is a native of that Nanda country. He was styledan elephant among the Nandas who were the people of the Nanda country. If thisinterpretation be established Dramila may not mean a native of Dramila or Tamilcountry as is rendered by the V acaspatsa of Taranatha. The view that Kautalvamust have heen a native of South India is gainmg currency among thescholars.
J. J. Meyer, the latest writer on the subject, seems to favour this viewfrom the fact that Kautalya's plaza was of silver and was equal to 16 asagainst 20 in the Smrtis. But R. L. Mitra speaks of a poet known as Dramila. Healso explains the term Pakilasvami thus: 'As a student of Nyaya his memory wasstrong that he could remember for a fortnight (paka) a thesis once cold him andhence the name.' That this interpretation is not impossible is seen from thefact that it is said of a much later writer by name Pakadhara Misra. His othername vas Angula as is seen from the Samkepa! Pakilasvami is a well-known namefor the celebrated Vatsyayana. R. L. Mitra suggests that the epithet shows thatKautalya became an ascetic-preceptor in the evening of his life. Or as theteacher of teachers he could have been regarded master by his successors whowere authors of smriti texts. For example, Kamandaka calls him as his acharya.Dandi calls him as Acarya Vishnugupta. To repeat the remark of Dr. Winternitzagain 'the very name Kautilya never called Chanakya and only once Vishnuguptaraises great doubts. There seems to be no necessity for a doubt for obviousreasons. It has been already shown that Kautilya with vowel 'i' in the middleis a misspelling and Kautalya with vowel 'a' is the right spelling. Vishnuguptais his own name perhaps giwn by his parents. And the name. according to Mitra,'is a fair index to the religion which his father professed.' As a true Hinduhe took a legitimate pride in his ancestry and styled himself after hisfar-famed ancestor Kutala. He could not be using different names of his in oneand the same work. If it had been done it would give rise to grave doubts thatdifferent hand had been at the work. Probably to avoid such a mistake, towardsthe end of the book he made it clear that Kautalya of the extant book is theVishnugupta of the family of Kutala. Excepting the name Vishnugupta.
other names are the titles earned by him from the public and not taken byhimself. It may, however, be asked that Chanakya is not a title and still hehas not used it. It is the peculiar custom in India even in modern days tovenerate the father and the teacher to the of their lives. One mode ofveneration is not to utter the name of either the father or even the teacher.It may amount to an insult if not to an offence. Kautalya was Chanakya becausehe was the son of his father Chanakya. A man like Kautalya who had profoundrespect for orthodox tradition could not go against it. In ·the light of theabove observation we are led to think that scholars will do justice to a nameand a personality. the type of which is indeed rare in the history at least ofthe ancient world.