Indian Antiquary Vol 60

Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications

Page 201

SEPTEMBER, 1931] WAS THE KAUTALIYA ARTHA-SASTRA IN PROSE OP. IN VERSE 173
8. Na tvevánátma-sampannam. Ibid., p. 250. 9. Atmavati labdhavakáśaḥ..
Na tvevânâtma-sampannad Ibid., p. 67. Labdhavakaso nipuna átmavatya(ti).......... Sthâne sthairyam avápnoti Ibid., p. 68. Cakorasya virajyete nayane visa-darśanât. Suvyaktam mádyati krauñco mryale matta-kokilaḥ. 12. Ibid., p. 92. Visa-digdhena Sauviram mekhala-manina nṛpam. Napurena ca Vairûpyam Jarasyam darpanena ca. 53. Ibid., p. 100.
Thus it is clear that the interpretation of the term stoka as meaning any 32 letters does not appear to be satisfactory. Fragments of anustubh given above show that the present text is based on books which were in verse. Kamandaki, while abridging the Artha-édstra of Cânakya does not follow the order of the present text. He has, moreover, left out some of the most important portions of the text and gives nothing about them. For instance, the Adhyakṣapracara, Dharma-sthiya, Kantaka-bodhana, Aupanisadika, etc., covering nearly 218 pages of the present text, are overlooked by him as if he did not know them. There is a chapter entitled Kantaka-bodhana in the Niti-sdra of Kamandaki, but it has nothing in common with the Kantaka-sodhana of the present Artha-bastra. It is possible that he may have taken liberties with the original text while abridging his master's book. Against this suggestion it may be said that Kamandaki often versifies the sentences occurring in the Artha-bastra and in many places follows them very minutely. The best solution of the problem seems to be to assume that the original text was in verse and that the order of the sections was also slightly different. The compiler of the existing text was very eager to end each chapter with a verse. These verses may have belonged to an original text and have been quoted at the end of each section with a view to paying due respect to Acarya Kautalya. If this explanation be accepted many riddles may easily be solved. For instance, the verse Sarva-båstrányamukramya prayogam upalabhya ca, Kautilyena narendrárthe sasanasya vidhiḥ krtah," which means Having followed all sciences and having fully observed the forms of writing in vogue, these rules of writing royal writs have been laid down by Kautilya in the interest of kings,' may belong to the colophon of the original text. As the 28th prakarana of the Artha-édstra is full of verses together with explanations thereof, it is probable that the verses represent an earlier text, while the explanation in prose belongs to a much later date. Those who believe that the present text in its present form was compiled by the minister Kautalya himself will find it difficult to explain what induced him to mention his name at the end of 28th section. The ordinary procedure was for the author to mention his name and the work done, together with other details if so desired, at the end of each chapter, or part or volume. There is no such order in the Artha-sastra. Furthermore, at the end of the present text there are two verses in the colophon which have been translated by Dr. Shamasastry in the following manner:
sthana-athairyam audymoti Ibid., p. 250.
10. Krauñco vişâbhyase madyati.... Mryate matta-kokilab. Cakorasyakṣiņāžaira. jyete.
Ibid., pp. 40-41. 11. Visa-digdhena nupurena Vairantyam mekhala-maņina Sauviram Jálútham
adarsena........
Ibid., p. 41.
"This Sastra has been made by him who from intolerance (of misrule) quickly rescued the scriptures and the science of weapons and the earth which had passed to the Nanda king.