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Journal articles on the topic 'Arthaśātra'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2025

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1

Jana, Dr. Tarak. "Taxation in Dharmaśāstra." Kiraṇāvalī XIV, no. 3&4, JULY- DECEMBER 2022 (2022): 100–113. https://doi.org/10.5281/zenodo.7897999.

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In India, the system of direct taxation as it is known today has been in force in one form or another even from ancient times. A variety of tax measures are referred to in both Manusmṛti and Arthaśāstras. The wise sage advised that taxes should be related to the income and expenditure of the subject. He, however, cautioned the king against excessive taxation; a king should neither impose a high rate of tax nor exempt all from tax. According to Manusmṛti, the king should arrange the collection of taxes in such a manner that the taxpayer did not feel the pinch of paying taxes. Kautilya has also

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Laxman, Majhi. "The Principle of Law and Governance Reflected in Kauṭilya's Arthaśāstra". Seshadripuram Research Foundation (SRF), (A Peer Reviewed Refereed Online Journal) 04, № 01 (2023): 58–69. https://doi.org/10.5281/zenodo.10775438.

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<strong>Abstract-</strong> <strong>            </strong>The Kauṭilya's <em>Arthaśāstra</em>, an ancient Indian text on political science and governance. This paper provides a comprehensive analysis of the <em>Arthaśāstra</em>, its historical context, and the principles of governance and law that it espouses. The study examines the key features of Kauṭilya's philosophy of governance, including the role of the state, the nature of sovereignty, and the principles of justice and punishment. Additionally, the paper highlights the relevance of K

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Wiese, Harald. "Bookkeeping in the Arthaśāstra." Indo-Iranian Journal 66, no. 4 (2023): 301–32. http://dx.doi.org/10.1163/15728536-06603001.

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Abstract This paper focuses on the Arthaśāstra’s portion II.6.1-II.7.3. The official with the title samāhartṛ is responsible not only for bookkeeping, but also for inflow organization, coin in- and outflow management, supervision, and controlling. Many of the bookkeeping terms remain elusive, but some progress can be made with respect to umbrella terms, such as āyamukha, samudaya, and siddha. Among other assertions, this paper claims that karaṇīya in II.6.14 refers to the samāhartṛ’s duties, while it is best translated as “target” in II.7.3.

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4

Vatsa, Saumya. "Marriage Navigation: The Ethical Foundations and Political Realism of Tirukural and Alta 347 Ana Stra." Journal of Social Science and Humanities 6, no. 8 (2024): 111–16. http://dx.doi.org/10.53469/jssh.2024.06(08).22.

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This article embarks on an exploration of the moral, ethical, and political dimensions within the ancient texts Tirukkural and Arthaśāstra, unraveling profound insights into the societal fabric of their respective eras. Specifically, itdelves into the nuanced portrayal of the concept of a wife in these revered texts, aiming to comprehend the cultural, historical, and philosophical contexts that have shaped their distinctive perspectives. Through a comparative lens applied to the concepts of a wife in Tirukkuraland Arthaśāstra, a captivating interplay of cultural values, ethical considerations,

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PETROCCHI, ALESSANDRA. "The Coinage System in the Arthaśāstra and Commentarial Strategies in the Cāṇakyaṭīkā by Bhikṣu Prabhamati: Issues on the Textual Authority of Manu's Code". Journal of the Royal Asiatic Society 27, № 3 (2017): 477–500. http://dx.doi.org/10.1017/s1356186317000050.

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AbstractThe Cāṇakyaṭīkā by Bhikṣu Prabhamati is a Sanskrit commentary on the Arthaśāstra (1st– 3rd century ce), the most celebrated Sanskrit text on governance. The Cāṇakyaṭīkā has not yet been fully studied nor translated into English. This paper presents the first English translation and analysis of the passages in which Prabhamati comments upon the activities of the “superintendent of the mint” (lakṣaṇādhyakṣa) and of the “examiner of coins” (rūpadarśaka). His exposition on Arthaśāstra 2.12.24–25 provides an interesting example of what can be defined as a “textual variation”; by means of co

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Zysk, Kenneth G., Narasingha Prosad Sil, Kauṭilya та Kautilya. "Kauṭilya's Arthaśāstra: A Comparative Study". Journal of the American Oriental Society 107, № 4 (1987): 838. http://dx.doi.org/10.2307/603378.

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7

Wojtilla, Gyula. "Ratnaśāstra in Kauṭilya’s Arthaśāstra (KA)". Acta Orientalia Academiae Scientiarum Hungaricae 62, № 1 (2009): 37–44. http://dx.doi.org/10.1556/aorient.62.2009.1.2.

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8

Prof., (Dr.) Subash Chandra Dash, та Majhi Laxman. "Rājadharma and the Ideals of Kingship in Śrīharṣa's Naiṣadhīyacaritam". Partners Universal International Innovation Journal (PUIIJ) 03, № 01 (2025): 37–48. https://doi.org/10.5281/zenodo.14947761.

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The Naiṣadhīyacaritam of Śrīharṣa stands as a pinnacle of Sanskrit mahākāvya tradition, offering profound insights into the concept of kingship (rājadharma). This research article explores the role of the king, his responsibilities, and governance principles as depicted in this text. Through an in-depth examination of its verses, this study highlights how Śrīharṣa integrates the ideals of dharmaśāstra and arthaśāstra, aligning the portrayal of King Nala with the models of ideal rulers described in texts like Manusmṛti, Yājñavalkya Smṛti, and Kauṭilya’s Arthaśāstra. By analyzing th

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Laxman, Majhi. "Conception of Law and Administration in Kauṭilya's Arthaśāstra". LEX-MANTHAN Journal of Law 19, May-2022 (2022): 11–21. https://doi.org/10.5281/zenodo.10775359.

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This paper delves into the <strong>conception of law and administration</strong> as outlined in Kauṭilya's <strong>Arthaśāstra</strong>, a seminal ancient Indian treatise on statecraft and political economy. It explores the text's unique perspective on these crucial aspects of governance, highlighting key themes such as: <strong>Sources of Law:</strong> The paper examines how Kauṭilya integrates various sources of law, including <strong>dharma</strong> (established law), <strong>sanstha</strong> (customary law), <strong>nyaya</strong> (edicts), and 

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Zakharov, Anton. "Perceptions of Alcoholic Drinks in Ancient India: Theory and Practice." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2022): 6. http://dx.doi.org/10.31857/s086919080018609-6.

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Ancient Indian treatises on religious piety—dharmasūtra and dharmaśāstra—shame alcoholic drinks and drinking. Although there were many weak alcoholic beverages like beer, there is still a quarrel of distillation. Robert Marshall, Frank Raymond Allchin and Marianne Oort believe there was a distillation in the Vedic and later times, i.e. in the first millennium BCE. James McHugh and Irfan Habib connect distillation with the early second millennium CE. My paper treats perceptions of alcoholic drinks and drinking in Ancient India during early centuries CE, as evidenced by the Sanskrit classical tr

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11

Dr., Devan E. M. "Concept of Ātman in Ayurveda and Tarkaśāstra." Kiranavali XV, no. I-IV (2023): 287–91. https://doi.org/10.5281/zenodo.10642974.

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The Vedas are the world’s oldest extant literary texts. They are regarded as the foundation of the Indian knowledge system. According to the Indian Knowledge system, there are fourteen vidyas, or branches of knowledge. They are four vedas, six vedaṅgas, Mīmāmsa, Nyāyavistara, Purāṇas and Dharmaśāstra. According to certain experts, there are Eighteen branches including four Upavedas i.e., Ayurveda, Dhanurveda, Arthaśāstra and Gandharvaveda. There are different opinions among scholars on the inclusion of Arthaśāstra as Upaveda. Some of them accept Sthāpatya Veda or Śilpaveda as upaveda ins

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12

Wezler, Albrecht. "Zur „Re-edition“ von zwei(?) Kommentaren zum Arthaśāstra." Orientalistische Literaturzeitung 113, no. 3 (2018): 187–92. http://dx.doi.org/10.1515/olzg-2018-0060.

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13

Singh, Upinder. "Evolution of Kautilya ‘s Arthaśāstra: An Inscriptional Approach." Indian Historical Review 26, no. 2 (1999): 184–87. http://dx.doi.org/10.1177/037698369902600211.

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14

Olivelle, Patrick. "Long-distance trade in ancient India: Evidence from Kauṭilya’s Arthaśāstra". Indian Economic & Social History Review 57, № 1 (2020): 31–47. http://dx.doi.org/10.1177/0019464619892894.

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Much of the significant data for long-distance and maritime trade across South Asia in the ancient period comes from archaeological sources. Nevertheless, textual sources too have some significant things to say about material culture and trade in the ancient world. In a special way, texts give insights into what people thought about trans-regional trade, the globalisation of the ancient world, both the good and the bad that came with it, insights that cannot be culled solely from archaeological data. This article’s focus is on the Arthaśāstra, which Kauṭilya wrote around middle of the first ce

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15

Wojtilla, Gyula. "A Forgotten Sanskrit Text on Post-Arthaśāstra Economic Policy." Acta Antiqua Academiae Scientiarum Hungaricae 45, no. 2-3 (2005): 343–51. http://dx.doi.org/10.1556/aant.45.2005.2-3.16.

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Olivelle, Patrick. "Manu and the Arthaśāstra, A Study in Śāstric Intertextuality." Journal of Indian Philosophy 32, no. 2/3 (2004): 281–91. http://dx.doi.org/10.1023/b:indi.0000021078.31452.8a.

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17

Tieken, Herman. "The Composition of Kauṭilya’s Arthaśāstra ". Orientalistische Literaturzeitung 118, № 4-5 (2024): 244–56. http://dx.doi.org/10.1515/olzg-2023-0079.

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18

Zysk, Kenneth. "From symposion to goṣṭhī: The Adaptation of a Greek Social Custom in Ancient India". Studia Orientalia Electronica 9, № 1 (2021): 83–111. http://dx.doi.org/10.23993/store.102235.

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The symposion, a male social gathering that began in ancient Greece, was a social institution by and for men, hence a type of men’s society as we might understand it in modern parlance. Its manifestation on the Indian subcontinent has to date not been fully explored. In its original form, the symposion consisted of three main elements: alcohol, sex, and intellectual pursuits in the form of literature and philosophy, commonly understood by the popular phrase “wine, women, and song”. These sympotic elements find their equivalents in a wide range of Sanskrit literature, which include medicine (Ā

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Wiese, Harald. "Kauṭilya on Legal and Illegal Cancellations of Contracts". Indo-Iranian Journal 60, № 3 (2017): 201–18. http://dx.doi.org/10.1163/15728536-06003001.

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This article tries to clarify Arthaśāstra III.15.1–10 which is a difficult section on legal cancellations of contracts (anuśaya) for merchandise and on illegal ones. Previous translators apparently misunderstood the case of perishable goods and the expression anuśayaṃ dadāti. The view put forward in the present paper builds on the distinction between “Kauṭilya Recension” and “Śāstric Redaction”. However, the sections concerned may contain even more interpolations than previously thought. A related passage on immovable property (AŚ III.9.6–9), specifying fines for unlawful cancellations, is dis

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20

Martini, Kelsey. "The Origin of Akṣayanīvī and the Historical Context of the Arthaśāstra". Indo-Iranian Journal 65, № 2 (2022): 144–69. http://dx.doi.org/10.1163/15728536-06502005.

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Abstract This paper has two purposes. The first is to provide an accurate definition and history of the origin of the Sanskrit term akṣayanīvī. The standard scholarly translation of this term, which is encountered almost exclusively in inscriptions, is “permanent endowment” and has been established since the mid-19th century. It will be shown that the usual translations of both members of the compound—akṣaya as “permanent” and nīvī as “endowment”—are at the least misleading. This will be accomplished through a discussion of the occurrences of the terms in the Adhyakṣapracāra “Activities of Sup

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McClish. "The Dependence of Manu's Seventh Chapter on Kauṭilya's Arthaśāstra". Journal of the American Oriental Society 134, № 2 (2014): 241. http://dx.doi.org/10.7817/jameroriesoci.134.2.241.

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22

Samozvantsev, A. M. "Some Remarks Regarding a Term of Dasakalpa in the Kautiliya Arthaśāstra." Journal of the Economic and Social History of the Orient 29, no. 2 (1986): 190–98. http://dx.doi.org/10.1163/156852086x00090.

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23

Kaur, Dr Gurdeep, and Ankit Tomar. "State and Governance in Kautilya’s Arthaśāstra: A Non-Western Philosophical Perspective." International Journal of Political Science and Governance 5, no. 1 (2023): 380–87. http://dx.doi.org/10.33545/26646021.2023.v5.i1e.359.

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24

Szczepanik, Lidia. "Prisons in Sanskrit Literature: A Comparison of "Arthaśāstra" and "Vāgmaṇḍanaguṇadūtakāvya" Descriptions". Cracow Indological Studies 15, № 15 (2013): 101–18. http://dx.doi.org/10.12797/cis.15.2013.15.07.

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25

Shokhin, Vladimir K. "“Philosophy” in Classical India: a Regimentation of the Sources." Voprosy Filosofii, no. 5 (2023): 79–85. http://dx.doi.org/10.21146/0042-8744-2023-5-79-85.

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The author enters an already old dispute, that is whether a countеrepart of the notion of philosophy could be encountered in the traditional India, upholds the view that the term ānvīkşikī (lit. “investigation”) was nearest to it and traces its meaning along the texts on dharma (from the Gautama-dharmasûtra, i.e. the 2nd century B.C., to the later medieval commentaries on the Mānavadharmaśāstra), politics (the Arthaśāstra and Kamandaki’s Nītisāra), poetics (Rājaśekhara’s Kāvyamīmāňsā) and philosophy properly (the basic commentary and subcommentary on the Nyāya-sûtras by Vātsyāyana and Uddyot

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26

Chatterjee, Siddhartha. "Bureaucracy to Multi-personal Communication in Arthaśāstra: The System of Human Mediation." Journal of Content, Community and Communication 4, no. 7 (2018): 64–70. http://dx.doi.org/10.31620/jccc.06.18/08.

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Allen, Michael. "Techno-Satyagraha." Acorn 19, no. 2 (2019): 149–69. http://dx.doi.org/10.5840/acorn202112112.

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Gandhi scholars agree that he was a critic of capitalism, if not capital or capitalists. Nevertheless, they disagree about his relationship to socialism. Some emphasize Gandhi’s claim that the modern Western canon of socialism is incompatible with the philosophy of nonviolence. Others emphasize his occasional affirmation that he is a socialist, regarding socialism as a beautiful ideal of equality. Gandhi moves back and forth between conditional endorsements of capitalists and socialism’s beautiful ideal. In this article, I ask why Gandhi never specifies any clear economic preference for the ph

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28

Wright, J. C. "Aśoka's 256-night campaign." Journal of the Royal Asiatic Society 10, no. 3 (2000): 319–39. http://dx.doi.org/10.1017/s1356186300012931.

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The two recent discussions of the chronology of Aśoka's early missionary activities, as described in his first Minor Rock Edict, came to different conclusions. For the idea of a 256-day pilgrimage, which stems ultimately from mistranslation, Falk had sought to substitute a calculation involving 256 non-consecutive Uposatha nights. Without detailed refutation of Falk's arguments, Norman rejected this result and retained the assumption of a date counted in days from the beginning of a regnal year. Falk's Vedic and Arthaśāstra material points, however, in the right direction. A description of Aśo

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Panchukrishnan, Viswanathan. "Decoding the Systematic Construction of Vālmīki Rāmāyaṇa through Tantrayukti Principles: A Case Study Based on Kaccit Sarga of Rāmāyaṇa". Journal of Applied Consciousness Studies 12, № 2 (2024): 91–96. http://dx.doi.org/10.4103/jacs.jacs_140_23.

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Every research is guided by specific methods and principles as laid out in the respective research methodology. “Tantrayukti” (TY) is an essential tool for research within the context of Indian Knowledge Systems (IKSs). TY was adhered to in the IKS texts of Āyurveda and Arthaśāstra, which systematically expounded principles of sciences and humanities. Extensive research has been conducted on management concepts from Rāmāyaṇa, but these have often been considered poetic descriptions. To bridge this gap, the authors analyze a specific chapter of Vālmīki’s Rāmāyaṇa to assess its adherence to a fe

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Bodewitz, H. W. "The concept of sampad in the arthaśāstra, the vedic prose texts and the gītā." Indo-Iranian Journal 46, no. 3 (2003): 231–59. http://dx.doi.org/10.1163/000000003124995223.

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Shrimali, Krishna Mohan. "Heresy, heterodoxy and nonconformism in early India." Studies in People's History 7, no. 1 (2020): 5–22. http://dx.doi.org/10.1177/2348448920908235.

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The issue of heterodoxy arises when an orthodoxy is established. Even by the Buddha’s time a large number of variant views existed. Even the Ṛksaṃhita contained hymns with contrary beliefs and opposing gods. In time the Cārvākas or materialists contested the whole fabric of beliefs represented by the Vedas. In the Buddhist case a similar deviant was found in Devadatta who is represented as opposing Gautama Buddha’s doctrines. One can also trace elements of dissent from the theologically recognised dharma in texts such as Arthaśāstra and Kāmasutra. In early mediaeval times the Jainas could be i

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Vigasin, Alexey A. "Some remarks on <i>Mahābhāṣya</i>". Vestnik drevnei istorii 84, № 1 (2024): 47–54. http://dx.doi.org/10.31857/s032103910030260-9.

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The article is devoted to the classical monument of ancient Indian linguistics – Patañjali’s commentary on the Sanskrit grammar by Pāṇini. The author is inclined to date Pāṇini to the turn of the 4th–3rd centuries BC. Frequently cited arguments for dating Patañjali to the mid-second century BC do not seem convincing. The mention of the campaign of the Graeco-Bactrian king in the Ganges valley is nothing more than a terminus post quem. There is а reason to think that Mahābhāṣya was written no earlier than the beginning of the Common Era. Particular attention in the article is paid to the interp

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33

Bisschop, Peter C. "The History of the Arthaśāstra. Sovereignty and Sacred Law in Ancient India, by Mark McClish." Indo-Iranian Journal 63, no. 2 (2020): 189–94. http://dx.doi.org/10.1163/15728536-06302004.

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Majumdar, Abhik. "Exploring the Non-Deontic in Ancient Indian Legal Theory: A Hohfeldian Reassessment of Kauṭilya’s Arthaśāstra". Journal of Indian Philosophy 45, № 3 (2017): 513–38. http://dx.doi.org/10.1007/s10781-017-9320-8.

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Shokhin, Vladimir K. "Descriptions of Ānvīkṣikī in the Texts of Classical India and the Nature of Analytic Philosophy". Studia Humana 12, № 3 (2023): 24–31. http://dx.doi.org/10.2478/sh-2023-0013.

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Abstract The author enters an already old dispute, that is, whether a countеrpart of the notion of philosophy could be encountered in the traditional India, upholds the view that the term ānvīkṣikī (lit. “investigation”) was nearest to it and traces its meaning along the texts on dharma, politics, poetics and philosophy properly. Two main avenues to the understanding of philosophy’s vocations in India have been paved in the Mānavadharmaśāstra, along with the commentaries thereon and by Kamandaki, the author of the Nītisāra (as the knowledge of Ātman) and in the Arthaśāstra and the Nyāya texts

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Zin, Monika. "Stūpa Shapes from the Āndhra Country to Śrīkṣetra". Journal of Burma Studies 28, № 1 (2024): 43–71. http://dx.doi.org/10.1353/jbs.2024.a923229.

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Abstract: Indian influence on the architecture of the Pyus is demonstrable in several instances. The shape of their city gates, for example, repeats the Indian “ lizard ’ s mouth ” ( godhāmukha ), described in the Kauṭilīya Arthaśāstra and widespread in India. The objects of art and architecture created by the Pyus do not, however, display any recognizable similarities to those of Āndhra; the style of the preserved representations of the Buddha and ornaments like the makara , even on the objects that are usually taken to be early examples, corresponds with the Gupta or even post-Gupta style (f

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Nepomuceno, Valerio, and Ilírio José Rech. "Capitalismo na Europa Medieval: a contabilidade impulsionou o genuíno espírito capitalista?" Revista Contemporânea de Contabilidade 19, no. 50 (2022): 03–16. http://dx.doi.org/10.5007/2175-8069.2022.e72126.

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O propósito deste ensaio teórico é analisar se a contabilidade impulsionou, de forma genuína, a prática capitalista europeia medieval por meio do método da dupla entrada. O estudo centra-se entre os séculos XIII a XVIII, com retorno à Antiguidade. O método é dialético-historial como exame dos fatos. As inferências foram feitas a partir da tese de Sombart, cuja ideia é de que o capitalismo europeu medieval só foi possível por causa da contabilidade de dupla entrada. Em contrapartida, Yamey contesta essa posição. De outra parte, para Sanandaji, o capitalismo não nasceu na Europa medieval, mas na

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Lokesh Tomar and Salil Seth. "Navigating corporate social responsibility in the realms of Indian knowledge system." International Journal of Science and Research Archive 15, no. 1 (2025): 355–60. https://doi.org/10.30574/ijsra.2025.15.1.0903.

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Corporate Social Responsibility (CSR) has become a fundamental aspect of current corporate operations, emphasizing the need for businesses to balance economic objectives with ethical and social responsibilities. While CSR frameworks are often grounded in Western ideologies, this paper explores the relevance of ancient Indian philosophical principles to CSR. Drawing on key texts like the Vedas, Upanishads, Bhagavad Gita, and Arthaśāstra, it examines core concepts such as dharma (righteousness), karma (cause and effect), ahimsa (non-violence), seva (service), and sarvalokhitam (welfare of all).

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Sil, Narasingha P. "The Analect and the Arthaśāstrsa: Kongzi of Zhou China and Kauṭilya of Maurya India Compared". SAGE Open 7, № 4 (2017): 215824401774732. http://dx.doi.org/10.1177/2158244017747324.

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Kongzi/Kongfuzi or Confucius of “China” and Cānakya/Viṣṇugupta or Kauṭilya of “India” were statesmen as well as teachers, though never professional classroom instructors. They both dedicated themselves to advising royalty and the ruling class in the art of administration as well as in the secrets of success and survival in a world that was at once uncharitable and unprincipled. Nevertheless, both base their counsels on morality—Kongzi on ren [benevolence] and de [virtue] and Kauṭilya on dharma [duty] and daṇḍa [law]. Both seek to enhance the quality of human life in terms of material and moral

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Meulenbeld, G. Jan. "A Quest for Poison Trees in Indian Literature, Along with Notes on Some Plants and Animals of the Kauṭilīya Arthaśāstra". Wiener Zeitschrift für die Kunde Südasiens 51 (2009): 5–76. http://dx.doi.org/10.1553/wzkslis5.

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Levi, Scott C. "Hindus Beyond the Hindu Kush: Indians in the Central Asian Slave Trade." Journal of the Royal Asiatic Society 12, no. 3 (2002): 277–88. http://dx.doi.org/10.1017/s1356186302000329.

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AbstractHistorical analyses of slavery in India generally emphasize the escalation of this social institution during the era of Muslim domination in north India. The present study is not an exception to this rule. However, while historical records make it clear that the Delhi Sultans and Mughal emperors retained slavery in order to suit their political and economic needs, it should be emphasized that Muslim rulers did not introduce slavery to the subcontinent. Sources such as the Arthaśāstra, the Manu-smrti and the Mahābhārata demonstrate that institutionalized slavery was well established in

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Made Urip Dharmaputra. "NILAI-NILAI ETIKA DALAM CERITA UDYOGA PARWA." JAPAM (Jurnal Pendidikan Agama) 4, no. 2 (2024): 136–49. http://dx.doi.org/10.25078/japam.v4i2.3690.

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Penulisan artikel ini bertujuan untuk menginterpretasikan nilai-nilai etika dalam cerita Udyoga Parwa. Metode yang digunakan dalam penelitian ini adalah kualitatif deskriptif dengan model analisis interpretatif. Jenis penelitian ini tergolong studi kepustakaan (library research) dengan kajian studi humaniora berbasis pendekatan hermeneutika. Udyoga Parwa adalah adalah seri kelima dari Asta Daśa Parwa yang terdiri dari 10 sub-bagian. Secara etimologi Udyoga artinya usaha atau upaya. Udyoga Parwa secara keseluruhan menceritakan tentang berakhirnya masa pengasingan Pāṇḍawa dan upaya perdamaian un

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Vigasin, Aleksey. "Notes on the Kāmasūtra." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2025): 62. https://doi.org/10.31696/s086919080033584-9.

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The central character of the Kāmasūtra is the nāgaraka (fine gentleman), a representative of the urban culture. His life is spent in the arts, in games and entertainment. The art of cultural leisure requires a certain income, but caste does not matter: a śūdra living on a salary can also be a “fine gentleman”. An ideal nāgaraka house should have two bedrooms. One of them is in the inner room and is intended for wives, and the outer bedroom is for cultural, in which there is no place for the wife. Here the gentleman meets with ladies: with someone else&apos;s wife or with a cheerful widow,

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Davis, Donald R. "The History of the Arthaśāstra: Sovereignty and Sacred Law in Ancient India. By Mark McClish. Cambridge: Cambridge University Press, 2019. Pp. xviii+267. $99.99 (cloth); $32.99 (paper)." History of Religions 61, no. 3 (2022): 309–11. http://dx.doi.org/10.1086/717641.

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Knutson, Jesse Ross. "Mark Mcclish: The History of the Arthaśāstra: Sovereignty and Sacred Law in Ancient India. xvii, 274 pp. Cambridge and New York: Cambridge University Press, 2019. $99.99. ISBN 978 110847 6904." Bulletin of the School of Oriental and African Studies 84, no. 1 (2021): 178–80. http://dx.doi.org/10.1017/s0041977x21000215.

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Willis, Michael. "Patrick Olivelle and Mark McClish: The Arthaśāstra: Selections from the Classic Indian Work on Statecraft. 256 pp. Indianapolis and Cambridge: Indiana University Press, 2012. $16.95. ISBN 978 1 60384 848 0." Bulletin of the School of Oriental and African Studies 76, no. 3 (2013): 528–29. http://dx.doi.org/10.1017/s0041977x13000694.

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Lubin, Timothy. "Andreas Pohlus Two Commentaries on the Arthaśāstra: Jayamaṅgalā & Cāṇakyaṭīkā, critically re-edited from Harihara Sastri’s Fascicle Editions (Studia Indologica Universitatis Halensis 2), Halle an der Saale: Universitätsverlag Halle-Wittenberg, 2011, 200 pp. ISBN 978-3-869-77034-5. €59.00". Indo-Iranian Journal 57, № 1-2 (2014): 187–89. http://dx.doi.org/10.1163/15728536-05701030.

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Aaron, Michael Ullrey. "Arthaśāstra." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574149.

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A wide-spanning treatise (sastra) on prosperity or rule (artha). This text has been labelled non-religious because it is not revealed scripture (sauté) and because it treats "realpolitick", economics, statecraft, and war. That said, the text also describes early practices of yogis and magicians (yogamantravid) who, intriguingly, were often employed as spies. Throughout the Arthasastra the real world actions were connected also with herbology and magic and portents; in this way there is not a clear distinction between religious and nonreligious. The text is supposedly based on a Mauryan emperor

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Ranjan Prasad, Prakash. "THE SCIENCE OF FINANCIAL MANAGEMENT IN KAUṬILYA'S ARTHAŚĀSTRA". PARIPEX INDIAN JOURNAL OF RESEARCH, 15 січня 2022, 53–54. http://dx.doi.org/10.36106/paripex/5404359.

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The twenty-first century’s emerging social,cultural,political,economic,and ethical values have encouraged a revival of interest in Kauṭilya's Arthaśāstra,which is expected to gain more attention.During the last three decades,the science of Financial Management has grown exponentially. It is so because the growing scarcity of resources, both human and natural, will require better and more scientific Management of these resources.The Arthaśāstra holds a lot of potential because it contains a lot of ideas and concepts that can be used in management science.The primary goal of this paper is to fin

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Chowdhury, Dr Biva Sania. "Kauṭilya’s Arthaśāstra in the Light of Civil Engineering and Architecture". Prachyavidya Patrika 13 (5 липня 2024). http://dx.doi.org/10.62069/pvp.v13.a10.

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In this article entitled ‘Kautịlya’s Arthaśāstra in the light of Engineering and Architecture’ we have tried to forecast on Kautịlya’s thinking in the light of Engineering and Architecture of modern science. The Kautịlya’s Arthaśāstra as the name indicates is a treatise on Arthaśāstra. A definition of this śāstra is founding the concluding section of the work. There are many indications in the text that it has in view a comparatively small sized state. Similarly the book refers to ‘Janapada’s Or ‘vāstuka’. From these references vāstuvidyā or Engineering science has been choosen as topic of dis

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