Economics of Kautiliya Shukra and Brihaspati.pmd

was 8800 but at present it consists of 100 thousands slokas distributed
in 100 chapters.
In the Mahabharata, a mythical account is given for the origin
of the Science of Political Economy.According to the legend, Brahman
composed by his own intelligence a treatise consisting of a hundred
thousand slokas. Its name was Paitamaha Tantra. In it were treated the
subjects of dharma- right conduct, artha- wealth, and kam- pleasure. A
large portion of it was devoted to the Science of Governance, that is to
say, the growth, conservation, prosperity and destruction of states. It
was first studied by Shiva and abridged by him for the benefit of mankind.
Further abridgments were made by Indra, Brihaspati, Shukra, and others
respectively.(Banerji, 1969: 3n) From the view point of Economics
following discussions are useful (Bokare, 2009:91)-
• The king is responsible to protect and promote livelihood
of the citizens.
• The state should build roads, drinking water facilities and
other social service activities.
• Academic institutions should be sustained by charities
by the government.
• The state should promote market places.
• If there is partnership in work, profit or loss should be equally
shared. Liabilities also shared equally.
• The collection of tax is necessary for the welfare of people.
Brihaspati-sutra
Brihaspati is also known as Guru, Vachaspati, and Angiras.
The only historical source about the information of Brihaspati is Kautilya
Arhashastra. For detail information about Brihaspati and his Artha-
sutra we depend on the stories explained in Mahabhrata and in various,
Puranas. Bhoja in his Yuktikalpataru (11 th century AC) while referring
to the Niti literature says that Brihaspati and Ausanas are two reverend
teachers 6 . Ashvaghosha in his Buddha Charita (about first century
AC) has remarked about Brihaspati. (Brihaspati-sutra, 1929: 3) The
well-known Kamasutras of Vatsyayana refers to Brihaspati as the
compiler of Arthashastra. (ibid) 7 Bhasa refers to a Barhaspatya
Arthashastra in his play named Pratima 8 . So we know that the
Barhspatya Shastra claims a great antiquity in the history of Hindu
literature 9 . (ibid) Three compilations are known in the names of
Brihaspati- Brihaspati-smriti, Brihaspati-samhita, and Brihaspati-sutra.
The Smriti of Brihaspati was also in verses but that work is, however,
lost now. The small collection of some slokas which is generally called
the Brihaspati-smriti is available but it is a child’s play as compared
with the Barhaspatya shastra referred to in the Mahabharata. Prof.
Julius Jolly collected fragments of Brihaspati Smriti from different law
books and their commentaries but these fragments are also incomplete.
(ibid: 7) The other treatise connected with the name of Brihaspati is
the Barhaspatya Samhita. We find it often quoted in other different
books 10 . It is in the form of a dialogue between Nahusha and Brihaspati.
The work is in the mixed style of prose and verse. This Samhita also,
as is apparent from the numerous quotations in the above mentioned
work, bears no connection with the present sutras. (ibid: 9)
Another work of Brihaspati is Brihaspati-sutra. The present
Brihasaptai sutras even if they do, possess but a very remote connection
with the Barhaspatya Arthashastra. These sutras may only here and
there contain a view of the old Barhaspatya School. As regards the
date of this work, nothing can be said with certainty. This much
however, is certain that the work is not anterior to the sixth or seventh
century AC. (ibid: 9)
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