The concept of Artha by Kautilya

                                             "Kautilya is an unashamed advocate of power in both internal administration and external relations of the state." When one reads most of the western translations and analysis, it is very common to stumble upon such opinions. Some Indian authors also go by the same notion.(Eg.Rao(1966) in his paper 'Kautilya and the secular state' makes such assumptions). The text should be read in the right spirit, to understand the balance of thought it propagates. When this is read in pieces and not as a whole, one comes to such biased conclusions. To understand his stand better, one should understand how Kautilya recognized four sciences and their inter-relationship. (Supported by researchers like K.J.Shah and Guru Charan Das)

Kautilya, recognizes four sciences- Anviksiki, trayi, vartta, dandaniti. These sciences discuss both material and moral wellbeing. Vartta and dandaniti give us the knowledge of material wellbeing, while Anviksiki and trayi discuss the moral wellbeing. He discusses the nature of these sciences, their interrelationship and implications of these relationships. 

In Anviksiki, the nature of science is illustrated by rational enquiry into Dharma and Adharma, Artha and Anartha, Nyaya and Apanyaya, and relative strength of these. The goal of science is to bring unity in thought, speech and action of individuals and society. Trayi discusses the duties of all Varnas and Ashrama dharmas. Vratta deals with agriculture and dandaniti deals with use of power for internal and external security.

Relationships between these sciences and its implications are further discussed by Kautilya, by stating that these sciences are not isolated from one another. They are related in such a way that Artha will not be Purusartha, unless it is in accord with Karma, Dharma and Moksha. He states that pursuing these sciences individually doesn't fulfill the goal of science- 'Unity in thought and action'. 

This can be summed up as: Artha alone as a goal is greed, Karma alone is lust, Dharma alone is mechanical ritual, and Moksha alone is escapism.

ArthaSastra lays down a structure to establish political institutions, which are in accordance with dharma. It could not have been the intention of Kautilya to say that Artha is the most important of all goals. This is done by explaining how Artha is the first chief of three-Dharma, Artha and Karma, because Dharma and Karma are rooted in Artha. Without Artha, there can be no karma and Dharma. But if there is Artha, without Karma and Dharma, what is the point of Artha by itself? Further, Artha will not be artha, if it is not in accordance with Dharma.

Artha in accordance with Dharma, and Dharma in accordance with Artha , are justified in the system of law and kingship, structured in such a way to attain both Artha and Dharma or Artha according to Dharma, and Dharma in consistency with Artha.

Just like most of the Indian texts, where smaller contexts are an integral part of bigger contexts, (Like a bigger story has multiple smaller stories embedded in it) it can be understood in the right spirit, only if one is aware of the bigger context.