Sri Chandrasekharendra Saraswathi

Viswa Maha Vidyalaya

Enathur, Kanchipuram - 631561

Department of Sanskrit and Indian Culture

B.E I Year

Study Material - I Semester

2014-2015
 B.E I Year

Study Material for Odd Semester 2014

Index

S.No Topic Page No

1 An Introduction to Sanskrit Language 1

2 Meaning and definition, Significance of Sanskrit language 2

3 Relations between Sanskrit and other languages 3

4 Introduction to Vedic literature, Origin of Vedas, Classification 4

of Vedas
5 Structure of Vedas (Samhitā, Brāhmaṇā, Āranyaka) 6

6 Introduction to Upaniṣads and its relavance 7

7 Introduction to Upavedas and their classification & its 9

significance
8 Introduction to Āyurveda 11

9 Application of Āyurveda in present days 13

10 Introduction to Dhanurveda - the Indian Martial Art, History of 14

Dhanurveda, Dhanurveda and its impacts in the regional styles
11 Introduction to Gāndarvaveda 16
Introduction to Arthaśāstra - the Indian statecraft, economic
12 17
policy and military strategy

13 Relevance of Arthaśāstra to the present days 18

14 Message of Paramacarya 19
1. An Introduction to Sanskrit Language

Sanskrit is one of the official languages of India and is popularly known as a

classical language of the country. It is considered as the mother of all languages. It
belongs to the Indic group of language family of Indo-European and its descendents
which are Indo-Iranian & Indo Aryan. The meaning of Sanskrit is refined, decorated
or produced in perfect form. The language is also known for its clarity and beauty. It
is also a language of Hinduism, Buddhism and Jainism. Sanskrit is now attracting the
modern world. This is the only language that is used in holy functions and
ceremonies of Hindus, as it has always been regarded as the sacred language of the
religion. Sanskrit mantras, when recited in combination with the sound vibration,
have a specific effect on the mind and the psyche of the individual.

Sanskrit was one of the most important keys to the Indoeuropean language
puzzle. When philologists in India, well-versed in classical Greek and Latin, as well as
modern language like German, started seeing similarities across the languages, they
were able to develop methods of study, including the Comparative Method, and
theories of language development from a proto-language. Sanskrit is classified as a
Satem ('100') language, as opposed to the Centum ('100') languages, like Latin. It is
part of the Indo-Aryan sub-branch of the Indo-Iranian branch of the Indoeuropean
language family. Sanskrit is still one of India's official languages, although its use in
the vernacular is limited. Early Sanskrit was written using Brahmi or Kharosthi
scripts. It is now usually written with the Devanāgarī alphabet.

History

It is said that Brahma was the creator and introduced Sanskrit language to
the Sages of celestial bodies. Therefore, this language is also called Dev Vani, which
means the language of gods. It was during 18th century when a similarity between
Sanskrit, Latin and Greek was found, which gave the reason to study and discover
the relationship of all Indo-European languages. The earliest form of Sanskrit
language was Vedic Sanskrit that came approximately around 1500-200 B.C. This
was the period when knowledge was imparted orally through the generations.

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2. Meaning, definition and Significance of Sanskrit Language

Meaning and Definition

The one which is introduced or produced in its perfect form is called Sanskrit.
The word Sanskrit is formed from “sam + krit” where (sam) prefix means (samyak)
‘entirely’ or ‘wholly’ or ‘perfectly,’ and krit means ‘done.’ Sanskrit was first introduced
by Brahma to the Sages of the celestial abodes and it is still the language of the
celestial abode, so it is also called the Dev Vani.

Sanskrit, Latin, and ancient Greek form a trio of classical literary languages.
Sanskrit is the ancient language of India and the Indian subcontinent. Its literature,
the Vedas, was written in Vedic Sanskrit, as in the Rig Veda, from about 1500 B.C.
Chronologically next came Classical Sanskrit (c. 4th century B.C.).

Significance of Sanskrit Language

 In India, Sanskrit continues to be written and spoken in one of the

twenty three official languages.
 Sanskrit has the highest number of vocabularies than any other
language in the world.
 Most efficient & best algorithms for computer have been made in
Sanskrit not in English.
 It is the Mother of all languages. About 97% of world languages have
been directly or indirectly influenced by this language.
 Sanskrit has the power to say a sentence in a minimum number of
words than any other language.
 America has a University dedicated to Sanskrit and the NASA too has a
department in it to research on Sanskrit manuscripts.
 Sanskrit is the perfect language for programming and it is the best
computer friendly language.

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3. Relations between Sanskrit and Other Languages

The popular notion about Sanskrit is that it is the mother of all modern Indian
languages. The main argument is the profusion of Sanskrit words in all Indian
languages. It is also noticed that in South Indian or Dravid languages relatively more
Sanskrit words occur in their original 'tatsam' (as it is) form than in the North. In the
North many words acquire a 'tadbhava' (as it has become) form.

The development of modern Indian language is traced as: Sanskrit-Prakrit-

Apabhransh-modern languages-for both the Dravidian and Indo-Aryan language
families. Although this formula is more applicable to the North Indian languages than
to the South, it is taken as given.

These notions have been challenged by modern scholarship in many ways.

First there is no Indian tradition of this kind of linguistic history. Secondly they have
been challenged empirically too. However they not only remain popular, but are also
in the text books, and many Ph.D.s on languages subscribe to these notions.

Words that relate to families are also similar in most Indo-European

languages. For example:

English: father, mother, sister, brother

French: pere, mere, soeur, frere

Sanskrit: pitar, matar, svasar, bhratar

Such apbhranshas of Sanskrit words are found in all the languages of the
world and this situation itself proves that Sanskrit was the mother language of the
world.

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4. Introduction to Vedic literature, Origin of Vedas, Classification of Vedas

The Vedas are considered the earliest literary record of Indo-Aryan

civilization, and the most sacred books of India. They are the original scriptures of
Hindu teachings, and contain spiritual knowledge encompassing all aspects of our
life. Vedic literature with its philosophical maxims has stood the test of time and is
the highest religious authority for all sections of Hindus in particular and for mankind
in general.

Veda” means wisdom, knowledge or vision, and it manifests the language of

the gods in human speech. The laws of the Vedas regulate the social, legal,
domestic and religious customs of the Hindus to the present day. All the obligatory
duties of the Hindus at birth, marriage, death etc. owe their allegiance to the Vedic
ritual. They draw forth the thought of successive generation of thinkers, and so
contain within it the different strata of thought.

Origin of the Vedas

The Vedas are probably the earliest documents of the human mind and is
indeed difficult to say when the earliest portions of the Vedas came into existence.
As the ancient Hindus seldom kept any historical record of their religious, literary
and political realization, it is difficult to determine the period of the Vedas with
precision. Historians provide us many guesses but none of them is free from
ambiguity.

Classifications of Vedas

“Vedas are Limitless” (अनन्त् व् वद् :) is a vedic statement contaiined in

the Vedas themselves. A story in the Veda goes like this. A Ṛishi by name
Bharadwāja spent three full lives in learning Vedas. Once Lord Indra appeared before
him and asked what he would do if he were to be given a fourth birth. The Ṛṣi
replied that he would continue his studies. Thereupon the Lord showed three palmful
of sand as having been learnt by him over three years and a big stretch of mountain
range representing the extent of Veda which needs to be pursued for completion.
Such is
the extent of Vedas but what we have with us today is negligible.

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 The Rig Veda is comprised mainly of the stutis and mantras in praise of
various deities (Indra, Agni, Vayu, Varuna, etc). The Yajur Veda contains the
mantras and procedures for the performance yajnas (sacrifices). It has information
on what the preparations for yajna are, the fruits of differents yajna, etc. The Sama
Veda is essentially the Rig Veda. The Sama Veda however provides information on
how the mantras are to be chanted, giving fixed melodies for each mantra. The
Sama Veda is considered the first text related to music. The Atharva Veda talks
about worldly things. It includes information on craftsmanship, medicine and tantra.

At the commencement of Dvāparayuga, the great sage Vyāsa made a

methodical arrangement of Veda into four parts – Ṛig, Yajur, Sāma and Atharvaṇa.
Each part is a self-contained section dealing with the requirements of mankind, both
secular and spiritual. He had appointed four disciples to propagate the four branches
of Veda. He had asked Paila to spread Ṛig Veda, Vyśampāyaṇa the Yajur Veda,
Jaimini the Sāma Veda and Sumantu the Atharva Veda. Paila divided Ṛig Veda into
21 Śākhās (branches), Vyśampāyaṇa divided Śukla Yajur Veda into 15 śākhās and
Kṛṣṇa Yajur Veda into 86 Śākhās, Jaimini divided Sāma Veda into 1000 Chapters and
Sumantu divided Atharva Veda into 9 śākhās. Presently what is available is 2 in Ṛig
Veda, 2 in Śukla Yajur Veda, 3 in Kṛṣṇa Yajur Veda, 3 in Sāma veda and 2 in Atharva
Veda. Each of the Veda has got a regular text of divine incantations called Saṁhita,
Teachings on sacrifices called Brāhmaṇam, Mantras that are to be recited in
secluded areas called Āraṇyakas and Esoteric teachings called Upaniṣads.

The following are the known Śākhās (Recensions). Ṛk Veda has got Śākala
and Bhāṣkala Śākhās, Śukla Yajur Veda has got Kāṇva and Mādyandina Śākhās,
Kṛṣṇa Yajur Veda has got Taitirīya, Maitrāyaṇīya and Kaṭha Śākhās, Sāma Veda has
got Kauthuma, Jaiminīya and Rāṇāyanīya Śākhās and Atharva has got Śaunaka and
Paippalāda Śākhās.

Although the Vedas are seldom read or understood today, even by the
devout, they no doubt form the bedrock of the universal religion or “ Sanatana
Dharma” that all Hindus follow. The Vedas have guided our religious direction for
ages and will continue to do so for generations to come. And they will forever
remain the most comprehensive and universal of all ancient scriptures.

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5. Structure of the Vedas

Each Veda consists of four parts – the Samhitas (hymns), the Brahmanas
(rituals), the Aranyakas (theologies) and the Upanishads (philosophies). The
collection of mantras or hymns is called the Samhita. The Brahmanas are ritualistic
texts and include precepts and religious duties. Each Veda has several Brahmanas
attached to it. The Upanishads form the concluding portions of the Veda and
therefore called the “Vedanta” or the end of the Veda and contains the essence of
Vedic teachings. The Upanishads and the Aranyakas are the concluding portions of
the Brahmanas, which discuss philosophical problems. The Aryanyakas (forest texts)
intend to serve as objects of meditation for ascetics who live in forests and deal with
mysticism and symbolism.

The Mantra Samhitas – the “collection” of mantras. It is often considered

that the Mantra Samhita forms the proper Veda. The Mantra Samhita is generally for
brahmacharis, those who not have families, those who do not have much to do with
the world of maya.

The Brahmanas – the technical guide. Descriptions on how and why to do

yajna, etc. can be found in the Brahmana. Priests would perform the sacrifices and
this section was a guide for priests or Brahmins, hence the name Brahmana.

The Aranyakas – provides the analysis of yajna. This section is intended for
sadhus, not for wordly people.

The Upanishads – books of philosophy, also known as “Vedanta,” the end

or conclusion of the Vedas. The Upanisads show the Ultimate Reality. It is the
recording of the experiences of Reality by saints and seers. The Upanisads are
intended for sanyasis, but there is not large different between those on the path of
knowledge and sanyasis.

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6. Introduction to Upanisads and its relevance

Rigveda, Yajurveda, Samaveda and Atharvaveda are the four Vedas. Each of
the four Vedas is divided into 2 kandas or sections- The ‘Karma kanda’ (work
section) consisting of Samhita, Brahmana and Aranyaka and ‘Jnana kanda’
(knowledge section) consisting of Upanishads. These 2 sections are also termed as
“Poorva mimansa” and “Uttara mimansa” respectively. Sage Veda Vyasa analyzed
the Jnana kanda and realized that it was the quintessence of the Vedas. Once the
materialistic rites in the Vedas are duly performed, a person should concentrate on
the spiritual aspect i.e. the Upanishads. The word ‘Upanishad’ is derived from the
Sanskrit root ‘upa+ni+sada’ meaning ‘to sit down near (someone)’. However, there
are several other meanings of the word ‘Upanishad’. They are as follows-

The Era of Upanishads

Hardly anyone knows about the exact date when the Upanishads were
written. According to modern academics, the early Upanishads were composed over
two thousand five hundred years ago, before the time of the Buddha. The Buddha
lived around 500 B.C.; many of the major Upanishads were composed earlier. The
time period when the Upanishads were written was approximately between 5000
B.C.E to 600 B.C.E. Despite the uncertainty, one thing is clear. The Upanishads are
part of a very long tradition of knowledge, which has been developing over many
thousands of years. And this tradition is not just a dead remnant from the past. It is
very much alive today. It is a living tradition that has been passed down in an
unbroken line from teacher to disciple, through all the social and cultural upheavals
that have taken place.

The Authors of Upanishads

We do not know the authors of the Upanishads as historical persons. We do

not know where or when they lived, or who they were. The Vedas and the
Upanishads are called ‘shruti’ which literally means that which is heard. It is
traditionally believed that the Upanishads were the intuitions of certain sages. The
divine and supreme knowledge of the Upanishads was received as a realization or as
a revelation directly from God. These sages hence are called Seers.

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The Number of Upanishads

The Muktikopanishad speaks of 108 Upanishads. Of these, 10 are in Rigved viz.

Aitareya, Nirvana, Atmabodhaka, Nadabindu etc. Shukla Yajurved contains 19
Upanishads viz. Brihadaranyaka, Ishavasya, Advaita, Hamsa, Jabala etc. Krishna
Yajurved contains 32 Upanishads viz. Katha, Brahma, Narayana, Rudrahridaya etc.
Samaved contains 16 Upanishads viz. Chhaandogya, Kena, Aruneyi, Rudraksha,
Darshana etc. Atharvaved contains 31 Upanishads viz. Prashna, Mundaka,
Maandukya, Kaivalya, Parabrahma, Krishna etc. Of the 108 Upanishads, 10 are
considered to be of prime importance because of Adishankaracharya’s commentary
on them.

Upanisad’s relavance

Secret knowledge obtained from a Preceptor

 Transcendental truth
 Truth about the Supreme Reality (i.e. Parabrahman)
 A thing that takes us close (to Parabrahman)
 A secret doctrine
 Something that enhances strength, firmness and detachment

The Upanishads come towards the end of the Vedas. Therefore, they are called
as ‘Vedanta’. Another reason for calling them Vedanta is that Upanishads are the
final word of the Vedas. They are the core essence of the Vedas. There is no other
knowledge that is higher than that given in the Upanishads. The Upanishads are
scriptures that display the most scientific spirit in connection with spiritual enquiry.

According to Almond Holmes, “The Upanishads are the highest and purest
expression of the speculative thought in India.”

Moreover, Annie Besant says, “I regard the Upanishads as the highest product of
human mind, the crystallized wisdom of divinely illumined men.”

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7. Introduction to Upavedas and their classification & its significance

Upaveda” in Sanskrit means “applied knowledge.” There are four Upavedas

and they are Dhanurveda, Gandharvaveda, Ayurveda and Arthasastra. Some schools
hold Sthapatyaveda as the fourth Upaveda instead of Arthasastra.

 Dhanurveda is the science of warfare.

 Gandharvaveda is the study if aesthetics and it speaks of all art-forms like
music, dance, poetry, sculpture, and erotica.
 Ayurveda is the science of health and life.
 Arthasastra deals with public administration, governance, economy and polity.
 Sthapatyaveda relates with engineering and Architecture.

Dharnur Veda – The Science of Archery and War

Dhanur means “bow” in Sanskrit; Dhanur Veda is the knowledge of archery and
the military. The ancient Indian fighting arts are diverse and varied. They can be
separated into North and South systems. North India systems include gatka, kabadi,
and thang-ta. South India systems include Kuttu Varisai, Varma Kalai, adithada and
kalaripayat. Wrestling is called malyutham in the south and mallayuddha in the
north. The warrior/ruling class of the Vedic tradition (kshatriya) practiced unarmed
and armed fighting, meditation and mental conditioning.

Gandharva Veda – The Science of Music

The ancient Vedic tradition of music is Gandharva Veda. This music uses
sound, melody and rhythm in alignment with the laws of nature. Utilizing the natural
rhythms that govern different times throughout the day and night, Gandharva Veda
is designed to restore balance in the body, mind, conduct and environment.

Gandharva Veda represents the integrating quality of consciousness. It has

predominantly a Rishi quality. Gandharva Veda is all the cycles and rhythms of the
physiology:

 Hormonal secretion
 Metabolism

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  Cardiac rhythms
 Circadian rhythms, etc.

Which keep the mind and body in tune with the rhythms of Nature.

Ayurveda

Ayurveda is system of health that keeps the body, mind and spirit healthy by
staying in harmony with the laws of nature. The world’s oldest form of healthcare,
the fundamental principles of Ayurveda are in the Vedas. Ayurveda is primarily
focused on preventing illness by balancing the three doshas or aspects of the body:
vata (movement), pitta (heat) and kapha (steadiness).

Artha Shastra – The Science of Government by Kings

The Artha Shastra is an ancient Indian work on government, economics and

military strategy. This text details the disciplines and qualities that a Rajarshi – a
virtuous, wise king – would need to govern successfully. Artha Shastra recommends
an autocratic government that administers a thriving, well-organized economy. The
book covers economic ethics. Additionally, this work outlines a complete bureaucratic
and legal structure for the administration of the kingdom. It describes health care,
agriculture, wildlife, mineralogy, metals and mining, and many other aspects of
governing.

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8. Introduction to Ayurveda

The word Āyur Veda literally means ‘Science of Life.’ It is an ancient and
native medicinal system of India, but it is practiced all over the world. It is very
difficult to pinpoint when it started. But with the available literary evidence, one can
confidently say that it is the most ancient medicinal system in the world.

Starting from the Vedas, we find the terms such

as āyuṣ, ārogya and oṣadi occur frequently in almost all the available literature. Āyur
Veda is a holistic system of medicine. Dhanvantari, who is also an incarnation of
Lord Viṣṇu, is the presiding deity for medicines and physical & mental well being of
people. Rudra is spoken of as the presiding physician of the gods. Aświns have great
role in maintaining the physical health and rhythm of life.

The system of Āyur Veda depends upon the basic principles of Sāṅkhya,
namely, Sattva, Rajasand Tamas which have their Āyurvedic equivalents,
namely, Vāta, Pitta and Kapha. Vāta is the balancing principle as well the driving
principle behind the other two. Pitta refers to heat and bile that gives necessary heat
and activity to the body. Kapha is a principle of inertia in the form of phlegm.

In addition to these three principles which are operative, Āyur

Veda recognizes sapta dhātus or seven constituents of the body like bone marrow,
fat, blood, etc. Āyur Veda also recognizes five main prāṇas and also five upa-
prāṇas [prāṇa is a vital current which acts as a stimulant in any area of action].

A balance of the three guṇas Pitta, Vata and Kapha which guide
the sapta dhātus aided by normal flow of the ten vital currents gives rise to normal
health and cheer to the individual. Any disturbance leading to disequilibrium among
these three doṣas initiates disturbance in the flow of neural currents thereby
changing the functions of the body.

According to Āyur Veda, mental balance has a great role in maintaining the
health of the individual. The term ‘Vyādhi’ itself refers to a ‘disturbed mind’ which
leads to disturbance in the various organs. Āyurvedic cure essentially consists of
removing the obstacles or blocks that stay in the body in the form of toxins. There

11
are various techniques, developed over the period of two thousand years, to remove
these toxins.

Ancient Indian medicinal systems are not merely concerned with the
treatment of human illness alone. They also deal with the treatment of animals,
birds and trees. Āyur Veda as a body of knowledge consists of eight parts, namely,

1) Śalya or Surgery and midwifery,

2) Śālakya or treatment concerning eyes, ears and other parts of the head,

3) Kāya Cikitsa or treating the bodily ailments with medicines,

4) Bhūta Vidya or Psychotherapy,

5) Kumāra Bhṛtya or Pediatrics and rearing children,

6) Agadam or use of Antidotes,

7) Rasāyana Tantram or use of elixirs and

8) Vājeekaraṇam or Rejuvenation.

Charaka, Susruta, Vagbhatta, Vrdha Jeevaka, Patanjali and Nagarjuna are

some of the premier exponents of Āyur Veda system of medicine.

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9. Application of Ayurveda in present days

In todays present scenario it has become really important for each one of us
to maintain a good health. With so much of pollution in the environment, food
adulteration, untimely working hours and unhealthy lifestyle it has become
mandatory for everyone to look after our health. That’s why the Ayurvedic dincharya
is to be followed in accordance with the present context.

Ayurvedic life-regimens are simple, non-invasive, non-traumatic and generally

do not interfere with other form of treatment. Right from waking up in the morning
till sleeping at night all daily routines are according to our present need. Waking up
in the morning is always good for health.

According to ayurvedic lifestyle, one should get 7-8 hours sleep daily. On
waking up in the morning, one should drink a glass of warm water which helps in
flushing out toxins collected in the body overnight. One should wake up early in the
morning and go for a walk.

A regular massage of the whole body with herbal oils enhances the effects of
a regular exercise and makes the skin supple.

The Ayurvedic treatment of diabetes puts great emphasis on yoga and

exercise besides use of herbs and dietary changes. Herbs found useful in diabetes
are jambhul powder from jamun core, sagar gota, shilajit, neem, gurmar, triphala
and turmeric.

Along with food, hygiene, sleep exercise and meditation is also very
important. Regular light exercises help the body to shape up, increase muscle
strength, improve appetite and maintain health. Yoga, swimming, walking and even
laughing are also excellent options.

Like these various aspects of ayurvedic therapy can be combined with modern
treatments such as diet and lifestyle. Use of herbs every day in the diet (eg, ginger,
turmeric,garlic, pepper, cloves, tulsi, saffron and taking seasonaldetoxifiers and
antioxidants such as triphala, neem and amla.

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10. Introduction to Dhanur Veda

The term Dhanur Veda is derived from two words ‘Dhanus’ meaning bow and
‘Veda’ meaning knowledge. Literally it means knowledge or science of archery only.
The term has been used more or less in this sense in almost the
entire Purāṇic literature. Later the word Dhanur Veda also came to include,
surprisingly, martial arts in general.

Alongside Dhanur Veda there is also a body of knowledge called

as Śastra Vidya [Śastra meaning sword or weapon, Vidya meaning knowledge or
learning, leading to a literal meaning of knowledge of the sword].
Together Dhanur Veda and Śastra Vidya refer to a field of knowledge pertaining to
the Ancient Indian Martial Arts and Weaponry systems. This field of knowledge is
referred to here as Dhanur Veda.

It may be surprising to the modern mind that while Vedasare all for peace
and nobility, Upa Vedas should contain Dhanur Veda as part of the Vidyāsthānas. It
has to be borne in mind that learning of martial arts and weapons is not merely to
go on a war on some nation, but mainly to defend one self and fellow citizen from
the hostile creatures and inimical countries. Martial arts and weaponry need constant
training and practice. Further, from the very ancient times, in India, the bows,
swords and other weapons were used so frequently and training in weaponry
inevitably became a part of a person’s education.

Martial arts are of two kinds, viz. one with weapons and another without
weapons. There are numerous martial arts systems in India, but they can be broadly
classified into the Northern and Southern Systems. In addition to these systems,
wrestling has always been in vogue in almost whole of India.

Dhanur Veda and its Regional styles

 Kalarippayattu: Kalarippayattu is a famous Indian martial art from land

of attraction Kerala and one of the oldest fighting systems in existence.
 Silambam: Silambamis a weapon-based Indian martial art from Tamil
Nadu.

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 Gatka: Gatkais weapon-based Indian martial art basically created by
the Sikhs of Punjab.
 Musti yuddha: It is unarmed martial art from the oldest city of India
“Varanasi“.
 Thang Ta: Thang Ta is popular term for the ancient Manipuri Martial
Art
 Lathi: Lathi is an ancient armed martial art of India. It also refers one
of the world’s oldest weapons used in martial arts.
 Mardani Khel: Mardani Khel is an armed method of martial art created
by the Maratha.
 Pari-khanda: Pari-khandaa style of sword and shield fighting from
Bihar.

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11. Introduction to Gandarvaveda

The origin and development of the concept of ‘Gāndharva Veda’ is unclear

and dates uncertain.

In the Hindu mythology, a certain class of beings called as Gāndharvas,

Apsaras, Vidyādharas,Kinnaras, etc. are mentioned. Gāndharvas are supposed to be
the masters of music,Vidyādharas – the masters of knowledge, etc.

Gāndharva Veda might have been developed from there. Some attribute the
origin to SageBharata who wrote a masterpiece on classical Indian dance called
‘Nātya Śāstra.’ It might have developed only as a Science of Music. In that form, it
included Music, Dance and Drama since these three are inextricably inter-related.

Probably at a later stage, when these three areas started affecting other fields
of knowledge and certain aspects of music and dance were used in Āyur Veda
Medicine and certain martial arts that Kāvya or Poetry and Kāma Śāstra or Erotics
were added as a part of this system and this body of literature and knowledge as we
know today as Gāndharva Veda was born. Or maybe it might have existed in some
crude and minor form earlier.

Probably, at a later stage, these three areas might have started affecting
other fields of knowledge and certain aspects of music and dance were used in Āyur
Veda Medicine and certain martial arts. At that time, Kā vya or Poetry and Kāma
Śāstra or Erotics might have got added as a part of this system and this body of
literature and knowledge as we know today as GāndharvaVeda would have been
born. Or maybe it might have existed in some crude and minor form earlier.

The extant Gāndharva Veda comprises Sangeetam or Music, Nātya or Dance,

Nātaka or Drama,Kāvya or Poetry and Kāma Śāstra or erotics.

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13. Introduction to Arthasastra - The Indian state craft, economic policy
and military strategy

The word “Artha” literally means “material well-being or wealth.” So,

ArthaŚāstrais a science of wealth or economics. In the Sanskrit literature, the words
Artha Śāstra, Rāja Śāstra, Danḍa Niti and Niti Śāstra are used often in the same
sense. However, in a technical sense, the word Artha Śāstra has a wider meaning
and includes politics, governance, economics, law and administration of justice.

There is ample evidence to show that the ancient Hindus were fully aware of
the greater part and role that wealth [artha] played in a human life and society.
They were also aware of the benefits and threats the prosperous societies and the
countries had to face. This knowledge resulted in the earliest views in the world on
societies, behavior of the subjects of the society, the ways to accrue wealth and its
maintenance, governance & politics and law & administration. The reason for extra
emphasis on virtues and duties of the ruler was that unless a strong and virtuous
person rules a prosperous society, such a society will disintegrate.

However, Artha Śāstra’s greater emphasis on artha or wealth has resulted in

relentless pursuit of material prosperity. This has resulted, many a times, in direct
conflict with both the dictates of Dharma Śāstras and also what is normally accepted
as fairplay or ethical in societies. This also has led later sāstrakaras to provide a slew
of exemptions to cover possible conflicts and also to spruce up a semblance of level
playing fields. The topics of Artha Śāstra have been dealt with in a wide ranging
manner in the two great epics Mahabharata and Rāmayana, Purāṇas, Dharma
Sūtras, Smṛtis, a treatise on Artha Śāstra byBrhaspati, son of Angiras, Rāja Śāstras
of Sukra, son of Bhrgu and Niti of Uśanas and scores of minor literature that existed
before the era of Christ.

Though Kautilya Artha Śāstra is perhaps the most systematic and compelling
work on ArthaŚāstra per se, it has also been criticized and rejected by many. The
most striking of them wasBāṇa’s Kādambari where it is mentioned that Kautilya’s
Artha Śāstra is a most cruel work since it contains all sorts of advises that are
wicked. Many others have rejected Kautilya’sworks, probably due to the inherent
principle of “end justifies means.”

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14. Relevance of Arthasastra to the present days

Kautilya has provided an exhaustive and illustrative description of the duties,

responsibilities and role of the king, prince(s), ministers, and other state officials. As
for the state’s political administration, Kautilya provided a full-fledged commentary
as to how this should be effectively undertaken. He gave instructions about the
defense of the state’s boundaries, protection of the forts, and the manner in which
the invasion by the enemy must be handled.

The Arthashastra classifies legal matters into civil and criminal and it specifies
elaborate guidelines for administering justice in terms of evidence, procedures and
witnesses. Furthermore, Kautilya strongly believed in Dandniti, though he maintained
that penalties must be fair and just, and proportionate to the offence committed.

Kautilya opines in a most modern way - ‘Sovereignty is practicable only with

the cooperation of others and all administrative measures are to be taken after
proper deliberations.’ The King and ministers were supposed to observe strict
discipline. Kautilya recommended a strict code of conduct for himself and his
administrators.

Kautilya distinguished six different kinds of interests: compound interest,

periodical interest, stipulated interest, daily interest, and the use of a pledged article.
Indeed the idea of expressing interest as a percent originated in India. Thus overall
the Kautilyan system of interest seems quite elaborate, complex and even modern.

Agriculture was the most important economic activity. Kautilya was of the
view that cultivable land is better than mines because mines fill only the treasury
while agricultural production fills both treasury and store houses. The Arthashastra
spoke about the functions of a Superintendent of Agriculture and states that the
King should understand the intricacies of agriculture.

Kautilya believed in the adage “Yatha Raja Thatha Prajah” (As the King is, so
will be the people”). Therefore he laid down the condition that “an ideal King is one
who has the highest qualities of leadership, intellect, energy and personal
attributes”.

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14. Message of Paramacarya

Youth is the stage in life when emotions tend to go beyond limits. So the
youth who are in colleges are naturally victims of emotion. Added to this are politics,
cinema, newspapers, sports etc, which add to such an emotion. Therefore it is
doubly difficult for the students to remain disciplined. But keeping their future in
view, they have to cope up with this. If the youth lose discipline and self control,
they will be spoiled, peace at home will be destroyed and lack of peace in the
country will affect its very roots. It is only to keep the emotions under check during
youth, our ancestors had taught humility and devotion to the guru and God right
from the time they started learning alphabets.

Friendship and brotherhood

To be friendly with all the students will help in keeping the mind pure. In the
Lord’s family, all of us are his children. Therefore we should develop the feeling of
the brotherhood more than that of the friendship. There is nothing else that gives
greater joy.

Bhakthi is Essential

Although the old gurukula system is no more in trend, there is no other way
except bhakthi and humility to keep emotions under check and protect the youth.
Bhakthi to God, respect to parents and the teachers are very essential for students.

Develop Good Conduct

The reason why this subject is being brought up is that unfortunately in the
present scheme of education, rightful place has not been accorded to belief in God
and teaching of ethical values that go with it. If these have found a place in the
curriculum, students need not have to spend extra time for these during weekly
holidays and vacations.

Sangams should be organized everywhere to enable them to have religious

teaching and teaching of morals. The elders in different segments should come
together to engage themselves in this important task and organize sangams. This is

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an important work to make our young men grow as noble men and women. Young
people must make full use of the same.

Cinema, drugs, newspapers, narcotics

Except documentaries which are educative, cinema is to be totally avoided.

My view is that it is also like politics. From what I hear of present day cinema, I
cannot have a different view. But for anyone, if there is no pleasant relaxation, life
will become suffocating.

In this age of freedom, this point cannot be ignored. Therefore I shall relax
my view a little and say that the students may once in a way see a picture which is
known to be of good quality among what is available.

Discipline is needed

For the youth to bring themselves under discipline and control will be
respectable for them instead of being disciplined by others. In today’s situation, if
they become examples to elders, that will be a creditable achievement. The young
are keen about adventure. At least some of them should take up this adventure and
make others follow them. This is paramacarya’s desire.

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