Aspects of poverty reduction in Sanskrit literatures specially in

Kautilya`s Arthashastra .
Dr.Dilip Kumar Panda
Asstt.Prof.in Sanskrit
Ghatal R.S.Mahavidyalaya

INTRODUCTION :

(a) Definition of poverty: Poverty is a socio-economic phenomenon in which a section of

society is unable to fulfill even its basic necessities of life. In view of Sanskrit literatures` we
can presume that , poverty is a social disease which is incurable and death is better than
poverty .For this context Charudatta ,the chief character of the drama Mrichhakatikam by
Sudraka ,says -"" ''.(1) .Signifying that ,in between poverty and
death he welcomes death not poverty .
(b) Result of poverty : The pictures of harmful effect of the poverty which has been
painted by the eminent Sanskrit writers in their various renown are most horrible .About
the insufferable sufferings of poverty Bishnusharma says many slokas in his fable literature
named Panchatantram . One of them is
"" .
'' (2 )
Meaning of this sloka is ,the virtues without money lose their lustre; character purify,
forgiveness, skill, gentility and noble birth- all these fail utterly to lend lustre to an
impoverished man .It is a universal truth that ,all will be lost of a man who has been
eclipsed by the poverty for a long period .
Not only Pandit Bishnusharma , unkindness of poverty has been strongly depicted by
Sudraka in the starting of his 10th act play Mrichhakatikam is ---

"

z

'' (3)

The sloka clarifies that ,Shame comes from poverty ,weakness comes from shamelessness
,neglegence comes from weakness ,despondency comes from neglegency ,overwhelmeness
with grief comes from despondency , mental disorder comes from grief and at last death
comes from mental disorder .So poverty is the root of all adversity .
In reviewing these two books of sanskrit literature we could say that ,poverty is a social
disease which is harmful then death - " (4)
 REVIEW OF LITERATURE :

Poverty reduction through the financial inclusion in classical

sanskrit literature :
Thought on poverty reduction by the sanskrit scholars is very modern in its outlook .In
Mrichhakatikam, Sudraka tries to reduce poverty through financial help .For instance ,in
this drama it has been depicted that ,due to his extreme poverty ,Charudatta could not fulfil
the requirements of his son ,Rohosen .But as a social worker ,an enrich prostitute
Basantasena wants to remove his poverty by giving her very precious ornaments .Not only
this ,in this drama ,this prostitute rescued and established a gambler who was going to
end his life for his vast debts .In this manner Sudraka illustrates that ,poverty reduction
and fiscal growth is possible through financial help.
Simultaneously ,this dramatist also says in this drama that, financial help emaciates
poverty provided it is endowed is in proper space ,otherwise efforts will be fruitless like
that of Charudatta .Charudatta was a very rich man , he also wanted to eradicate poverty
of his neighbors through financial help .But he was failed and destroyed himself due to
failure of choosing actual man for financial help . So ,in view of this drama ,we can presume
that, if financial help or financial inclusion is properly executed , then poverty will be
reduced ,but improper efforts would destroy the endowers financial institutions .

Kautilya`s View on poverty reduction and financial growth of

people within a kingdom :
Kautilya's Arthashastra, a Sanskrit work comprising a period of 321-296 BC., is more
known for its contents on economy and polity, but the work also contains information and
instructions about various aspects of Financial Management and Administration, which are
very relevant in contemporary business management. This is perhaps the oldest book on
Management available to the world. The book, written in Sanskrit discusses theories and
principles of governing a state. It is not an account of Mauryan administration. The title
Arthashastra, means "the science of material Gain" or "science of Polity". According to
Kautilya, the ruler should use any means to attain his goal and his actions required moral
sanctions . The problems discussed here are the most practical kind. At first ,we shoud
think about the conception of economics of Kautilya . Given the central position of the
Mauryan State in directing economic activity and providing security, the importance is the
adequate receipts of wealth for the treasury was stressed. In doing so, Kautilya develops
principles of taxation that are to be found in modern texts. His discussion on public
economics and finance is extensive. However, he was keenly aware that the fortunes of the
Treasury and the prosperity of the nation depends on its development of agriculture,
industry, trade and commerce and the efficient functioning of these economic sectors. He
suggests various policies that the State should follow to foster their development.

At the heart of Kautilyan economics there exist the obligation of the State to provide for
the social security and welfare of the people. The State was required to help the poor and
helpless and to be proactive in contributing to the welfare of its citizens. This basic social
principle appears to have appealed to many Indians over the centuries. Arthasastra
provides much basic knowledge about economics, and several of its conceptions are still
relevant. However, the political economy emphasized in it, or the economic system
described, is one relevant to Mauryan period. Kautilya did not believe that ,it would be
applicable neither for all times nor to all social settings. In that, as in many other respects,
he displayed great wisdom. The Arthasastra consists of detailed analysis of different
aspects of ancient Indian economy. The basis of Arthashastra is that one must strive to
generate wealth, resources, and money, and share it equitably to create happiness for
oneself and others. Such generation of wealth must be nurtured through ethical means,
which alone will lead to overall happiness. Good governance in Kautilya's literature is
aimed at fulfilling the welfare of the people. "In the happiness of the subjects lies
the happiness of the king, in their welfare, his welfare." Therefore He said

.
, (5)
There is major emphasis in Arthasastra on the duty of the king to assist in ensuring the
social security of his subjects and a requirement that the king help the handicapped and the
unfortunate. For example, he said that :
"" - - - , , ' ' ( 6 )

Meaning of this statement is that ,the king shall provide the orphans (bla), the aged, the
infirm, the afflicted, and the helpless with material support . He shall also provide
subsistence to helpless women when they are carrying and also to the children they give
birth to .

Furthermore, during Kautilyas time, the king had responsibility for food security.
Agricultural stocks were kept in the Royal granaries to ward off public distress, and the
king directed the retention of half the annual produce for the relief of distress; and
provided poor persons with food and seed to enable them to start farming.

The Article 41 ,in the constitution of India says that The State shall, within the limits of its
economic capacity and development, make effective provision for securing the right to
work, to education and to public assistance in cases of unemployment, old age, sickness and
disablement, and in other cases of undeserved want and the Article 42 says that The
State shall make provision for securing just and humane conditions of work and for
maternity relief ``.Keeping in view of these two fundamental articles Kautilya says that
"" -- , . ,
. '' (7 )

Signifying that ,when in want of money, the king may give forest produce, cattle, or plots of
lands along with a small amount of money. If he is desirous to colonize waste lands, he
shall make payments in money alone; and if he is desirous of regulating the affairs of all
villages equally, then the king would keep them under royal control appointing a adkshya (
high official ) in charge of these villages ,avoiding any personal land grand . Thus the king
shall not only maintain his servants, but also increase their avenues of subsistence and
wages in consideration of their learning and work. So ,it is proved that ,Kautilya`s view was
to provide basic demands to his subjects by the king .

Not only that ,in view of Kautilya, the sons and wives of those who die while on duty shall
get compensation and allowances . Infants, aged persons, or family members of the
deceased persons particularly of the deceased servants shall also be shown favour. On
occasions of funerals, sickness, or child-birth, the king shall give presentations to his
servants concerned therein. He says
"" . .
''(8 )

On poverty reduction of slaves ,Kautilya says ,A slave shall be entitled to enjoy not only
whatever he has earned without prejudice to his master`s work ,but also the inheritance he
has received from his father .- "" , ''( 9 ) .He also
says that ,the property of a slave shall pass into the hands of his kinsmen; in the absence of
any kinsmen, his master shall take it- "" . ''( 10 )
.For the financial growth of the poor men, kautilya advised to establish labour co-
operative.About labour co-operative Kautilya`s view is very clear and prospective .He says
that, Guilds of workmen (sanghabhrith, workmen employed by Companies) as well as
those who carry on any cooperative work(sambhya samutthtarah) shall divide their
earnings (vetanam = wages) either equally or as agreed upon among themselves.
Cultivators or merchants shall, either at the end or in the middle of their cultivation or
manufacture, pay to their labourers as much of the latter's share as is proportional to the
work done. If the labourers, giving up work in the middle and supply substitutes, they shall
be paid their wages in full "" .
.

''(10 )
On rural settlement and the growth of the inhabitants Kautilya says that , those who
perform sacrifices (ritvik), spiritual guides, priests, and those learned in the Vedas shall be
granted Brahmadaya lands yielding sufficient produce and exempted from taxes and fines
-
(adandkarni). "" ' '( 11
).Lands prepared for cultivation shall be given to tax-payers (karada) for life
(ekapurushikni). Unprepared lands shall not be taken away from those who are preparing
them for cultivation.Lands may be confiscated from those who do not cultivate them; and
given to others; or they may be cultivated by village labourers (grmabhritaka) and traders
(vaidehaka), lest those owners who do not properly cultivate them might pay less (to the
government). If cultivators pay their taxes easily, they may be favourably supplied with
grains, cattle, and money -"" . .
. . .
''( 12 ). Kautilya says that ,the king shall bestow on

cultivators only such favour and remission (anugrahaparihrau) as will tend to swell the
treasury, and shall avoid programme that will deplete it- ""
. ''( 13 ).

He shall regard with paternal kindness those who have passed the period of remission of
taxes.

In addition, various public activities, such as the building of water reservoirs and the
construction of irrigation works, were parts of policy to avert famines. Where the State did
not directly undertake such works, it provided subsidies to those who were involved with
such activities .In general the prime objective was to improve the economic development
of the nation and, therefore, the nations wealth as well as to provided the people with
increased economic security. Furthermore, security was provided by the kings effective
defense of the realm and the enforcement of just legal system at home, which is justified
from the perspective of the time. In this context he says --"" .
, .
. , ''( 14).

REMARKS :

It is universal truth that ,poverty is a social incurable disease but it is also well-known that
reduction of poverty is possible .For this context Sanskrit literatures, above all Kautilya`s
Arthasashtra ,says many ways to reduce poverty .So ,If Government takes Kautilya`s policy
and we help the Government to fruitful those policies , then poverty will be reduce .
REFERENCE BOOKS :

1. RP Kangle (1969, Reprinted in 2010), Arthastra, Part 3, Motilal Banarsidass, ISBN 978-
8120800410,

2. Sen, R.K. and Basu, R.L. 2006. Economics in Arthashastra. New Delhi: Deep & Deep Publications.

3. The full text of Arthashastra at Wikisource (First English translation, 1915 by R Shamasastry)

4. Sudraka Mrichhakatikam-1st Act Sloke No -11

5. Bishnusharma- Panchatantram-5th tantram sloka no -2
6. Sudraka Mrichhakatikam-1st Act Sloke No -14
7. Kautilya- Arthasahstram-1-16-19 , 2-1-1, 5-3-91, 3-13-56 , 3-13-5, 3-14-66 and 2-1-19
8. Basham, A. L; Intr. by Robert E. Goodwin (1994). Arvind Sharma, ed. The Little Clay Cart: An
English Translation of the Mcchakaika of draka, As Adapted for the Stage. Albany: State
University of New York Press. ISBN 0791417255.
9.Kale M.R -Mricchakatika of Sudraka -1994 -ISBN: 812080082
10. Shastri Pandit Guru Prasad (1935), Panchatantra with the commentary Abhinavarajalaxmi,
Benares: Bhargava Pustakalaya (Text with Sanskrit commentary)
11.PandeyShayamacharan(1975), Pacatantram,Vras: MotilalBanarsidass, ISBN 97881208215
83 (Complete Sanskrit text with Hindi translation)