धर्म रहित प्राणी जीवित होते हुए भी मृतक के समान होता है जबकि धर्मात्मा व्यक्ति देह त्यागने के बाद भी जीवित रहता है। इस बारे में संशय नहीं करना चाहिए।

यद् दूरं यद् दुराराध्यं यच्व दूरे व्यवस्थितम्
तत्सर्व तपसां साध्यं तपो हि दूरतिक्रमम्

इस विश्व में कोई अगर ऐसी वस्तु या पदार्थ जो अपने से बहुत दूर दिखाई देता है और ऐसा लगता है कि कोई मनुष्य उसे प्राप्त नहीं कर सकता तो भी उसे तपस्या से प्राप्त किया जा सकता है क्योंकि उसकी शक्ति असीम है।

संपादकीय व्याख्या-यह विश्व कर्म प्रधान है और कोई भी मनुष्य बिना कर्म के नहीं रह सकता। जब विचार किया जाता है तो कई ऐसे लक्ष्य होते हैं जो असंभव लगते हैं पर अगर उनके लिये निष्ठापूर्वक परिश्रम किया जाये तो उसे पाना कोई असंभव काम नहीं है। पहले जिन ऋषियों और मुनियों ने ज्ञान और भगवान की प्राप्ति के लिये तपस्या की तो अपना लक्ष्य पाया। ऐसे लोगों ने अन्न,जल और अन्य सुविधाओं का त्याग कर तपस्या की। आज के संदर्भ में ऐसी किसी तपस्या नहीं की जाती क्योंकि उनके परिश्रम से इतना ज्ञान तो समाज को प्रंाप्त हो गया है कि उसे इस संसार के रहस्यों का आभास हो गया है। तपस्या का मतलब केवल आंखें मूंदकर एक जगह बैठने से नहीं वरन् कठोर श्रम से है। कई बार जीवन में ऐसे अनुभव होते हैं कि अमुक वस्तु प्राप्त करन हमारे लिये कठिन है तब भी उसके लिये सद्भावना और निष्ठा से कर्म करते रहना चाहिए तो उसकी प्राप्ति अवश्य होगी।

उस संपत्ति को कोई लाभ नहीं है जो कुलवधू के समान केवल स्वामी के स्वयं के ही काम आती हो। उसका उत्तम उपयोग तो तभी संभव है जब वह नगरवधु के समान दूसरों के काम भी आये। राहगीर भी उसका उपयोग कर सकें।

वर्तमान संदर्भ में व्याख्या-आजकल सभी जगह संपत्ति के संग्रह की प्रवृत्ति लोगों में बहुत है। जिसे देखो वही संपत्ति बनाने में लगा हुआ है। हां इसके साथ लोगों में यह प्रवृत्ति भी बढ़ी है कि वह संपत्ति किसी अन्य को सुख प्रदान न करे। अपने समान धनिक का तो वह स्वागत करने के लिये तत्पर रहते हैं पर वह आते नहीं और निर्धन का आना उन्हें स्वीकार नहीं। इस कारण उनके घरों  की सारी सुख सुविधाएं केवल उनके स्वयं के उपयोग की होकर रह जातीं हैं।

लोगों ने अपनी कालोनियों में सरकार द्वारा पेड़-पौघों के लिये छोड़ी गयी  जगह तथा प्याऊओं पर अतिक्रमण कर लिया है। उस कालोनी में अपना सामान बेचने आने वाले गरीब लोगों और वहां से गुजरने वाले पथिकों की छाया और पानी की सुविधा का अधिकार छीन लिया है। इससे कोई वह भी सुखी नहीं क्योंकि उनके वैभव को सराहने वाला कोई नहीं होता। कोई भी अपने घर के बाहर प्याऊ लगाना नहंी चाहता। ऐसे पेड़ काट देता है जो राहगीर को शीतलता प्रदान करते हैं। केवल अपनी संपत्ति का सुख स्वयं उठाने से कोई आनंद नहीं होता यह बात स्पष्ट रूप से समझ लेना चाहिए। उसका आनंद तभी है जब हम उसको दूसरों के साथ बांटे।

जिस प्रकार विषहीन सर्प किसी को हानि नहीं पहुंचा सकता, उसी प्रकार जिस विद्वान ने धन कमाने के लिए वेदों का अध्ययन किया है वह कोई उपयोगी कार्य नहीं कर सकता क्योंकि वेदों का माया से कोई संबंध नहीं है। जो विद्वान प्रकृति के लोग असंस्कार लोगों के साथ भोजन करते हैं उन्हें भी समाज में समान नहीं मिलता।

वर्तमान संदर्भ में संपादकीय व्याख्या- आजकल अगर हम देखें तो अधिकतर वह लोग जो ज्ञान बांटते फिर रहे हैं उन्होंने भारतीय अध्यात्म के धर्मग्रंथों को अध्ययन किया इसलिये है कि वह अर्थोपार्जन कर सकें। यही वजह है कि वह एक तरफ माया और मोह को छोड़ने का संदेश देते हैं वही अपने लिये गुरूदक्षिणा के नाम भारी वसूली करते हैं। यही कारण है कि इतने सारे साधु और संत इस देश में होते भी अज्ञानता, निरक्षरता और अनैतिकता का बोलाबाला है क्योंकि  उनके काम में निष्काम भाव का अभाव है। अनेक संत और उनके करोड़ों शिष्य होते हुए भी इस देश में ज्ञान और आदर्श संस्कारों का अभाव इस बात को दर्शाता है कि धर्मग्रंथों का अर्थोपार्जन करने वाले धर्म की स्थापना नही कर सकते।

सच तो यह है कि व्यक्ति को गुरू से शिक्षा लेकर धर्मग्रंथों का अध्ययन स्वयं ही करना चाहिए तभी उसमें ज्ञान उत्पन्न होता है पर यहंा तो गुरू पूरा ग्रंथ सुनाते जाते और लोग श्रवण कर घर चले जाते। बाबआों की झोली उनके पैसो से भर जाती। प्रवचन समाप्त कर वह हिसाब लगाने बैठते कि क्या आया और फिर अपनी मायावी दुनियां के विस्तार में लग जाते हैं। जिन लोगों को सच में ज्ञान और भक्ति की प्यास है वह अब अपने स्कूली शिक्षकों को ही मन में गुरू धारण करें और फिर वेदों और अन्य धर्मग्रंथों का अध्ययन शुरू करें क्योंकि जिन अध्यात्म गुरूओं के पास वह जाते हैं वह बात सत्य की करते हैं पर उनके मन में माया का मोह होता है और वह न तो उनको ज्ञान दे सकते हैं न ही भक्ति की तरफ प्रेरित कर सकते हैं। वह करेंगे भी तो उसका प्रभाव नहीं होगा क्योंकि जिस भाव से वह दूर है वह हममें कैसे हो सकता है।

Mujhe yaad hai, ki Dainik Jagaran jab pahale din nikala tha, tab kisi ne bhi nahin vichar kiya tha ki yah akhabar itane lambe samay tak chal bhi payega ya nahin. Kyonki un dinon mein bade banner ke akhabar Vishwamitra, Pratap, Vir Bharat ko pachchadana asan kam nahin tha, ye sare akhabar bahut established akhabar the aur inase takkar lene ke liye bahut energy, bahut badi policy, aur sabase badi baat janata ko apane pakshsha mein mod lene ki thi. Yah kaam bahut asan nahin tha.

Hindi bhasa ke doosare akhabar Navjivan , Lucknow se chchapakar aata tha tatha  Dainik Hindustan aur Nav Bharat Times Delhi se chchapakar sham ko Dak edition padhane ko milatey the.

Saptahik akhabaron mein Ram Dularey Trivedi Ka Tankar aur Saptahik Sahayogi aur doosare saptahik padhe jatey the. Delhi ka sapatahik hindustan aur Bombay ka Dharmayug prasiddha magazines thi. In sabako kanpur ke log padhatey the.

Mere Pita ji akhabron ke padhane ke bahut shaukin the, unhe Vishwamitra akhabar padhana pasand tha aur ve Vishwamitra akhabar subah mangakar padhatey the, shaam ko vir bharat sandhaya kalin akhabar padhatey the. Is akhabar ko "aj to gazab ho gaya" chillakar hakar log bechatey the. Jab yah akhabar hakar bechatey they to sare mohalley mein halchal si mach jati thi.

Jab pahaley din Jagaran akhabar chahpa to usake bare mein longon ko koi vishesh utsukata nahin hui, karan yah tha ki adhikatar log vishwamitra, pratap, navajivan aur doosare akhabar padhane mein ruchi rakhatey the.

Adhikatar Kanpur ke Patrakaron aur chchutbhaiye Rajnitigyon ki ray thi ki Dainik Jagaran jyada din nahin chal payega aur jaise doosare akhabaron ka hashra hua hai vahi hoga.

Lekin kalantar mein sabake kayas aur kalpanayein dhool mitti mein mil   gayi aur jo log aisa socha rahe the vah kabhi hua hi nahin.

The court of Chandragupta Maurya, especially Chanakya, played an important part in the foundation and governance of the Maurya dynasty.

(Sanskrit: चाणक्य Cāṇakya) (c. 350-283 BC) was an adviser and a prime minister to the first Maurya Emperor Chandragupta (c. 340-293 BC), and architect of his rise to power. Kautilya and Vishnugupta, the names by which the political treatise Arthaśhāstra identifies its author, are traditionally identified with Chanakya. Some scholars consider Chanakya to be "the pioneer economist of the world". He is known as "The Indian Machiavelli" in the Western world. Chanakya was a professor at Taxila University and is widely believed to be responsible for the first Indian empire.

Identity

He is generally called Chanakya but, in his capacity as author of the Arthaśhāstra, is generally referred to as Kautilya.The Arthaśhāstra identifies its author by the name Kautilya,except for one verse which refers to him by the name Vishnugupta. One of the earliest Sanskrit literature to explicitly identify Chanakya with Vishnugupta was Vishnu Sarma's Panchatantra in the 3rd century BC.

K.C. Ojha puts forward the view that the traditional identification of Vishnugupta with Kautilya was caused by a confusion of editor and originator and suggests that Vishnugupta was a redactor of the original work of Kautilya.Thomas Burrow goes even further and suggests that Chanakya and Kautilya may have been two different people.

Legend

Silver punch mark coin of the Mauryan empire, with symbols of wheel and elephant. 3rd century BCE.

Thomas R. Trautmann lists the following elements as common to different forms of the Chanakya legend:

• Chanakya was born with a complete set of teeth, a sign that he would become king, which is inappropriate for a Brahmin like Chanakya. Chāṇakya's teeth were therefore broken and it was prophesied that he will rule through another.
• The Nanda King throws Chānakya out of his court, prompting Chānakya to swear revenge.
• Chānakya searches for one worthy for him to rule through. Chānakya encounters a young Chandragupta Maurya who is a born leader even as a child.
• Chānakya's initial attempt to overthrow Nanda fails, whereupon he comes across a mother scolding her child for burning himself by eating from the middle of a bun or bowl of porridge rather than the cooler edge. Chāṇakya realizes his initial strategic error and, instead of attacking the heart of Nanda territory, slowly chips away at its edges.
• Chānakya changed his alliance with the mountain king Parvata due to his obstinance and non adherence to the principles of treaty as agreed .
• Chānakya enlists the services of a fanatical weaver to rid the kingdom of rebels.
• Chānakya adds poison to the food eaten by Chandragupta, now king, in order to make him immune. Unaware, Chandragupta feeds some of his food to his queen, who is in her ninth month of pregnancy. In order to save the heir to the throne, Chānakya cuts the queen open and extracts the fetus, who is named Bindusāra because he was touched by a drop (bindu) of blood or of poison.
• Chānakya's political rivalry with Subandhu leads to his death.

Jain version

According to Jaina accounts Chānakya was born in the village of Caṇaka in the Golla district to Caṇin and Caṇeśvarī, a Maga Brahmin couple.

Death of Chanakya

Chanakya lived to ripe old age and died around 283 BC and was cremated by his grandson/disciple Radhagupta who succeeded Rakshasa Katyayan (great-grand son of Prabuddha Katyayan, who attained Nirvana during the same period as Gautam Budhha ) as Prime Minister of the Maurya Empire and was instrumental in backing Ashoka to the throne. There were three non-traditional belief paths in society those days, Jaina, Buddhist and Ajivaka. Ajivaka practising Chanakya brought about the downfall of the Jaina Nandas and their coterie of Jaina ministers. (Chanakya 's uncle was Jain, too, and a group of Jains backed Chanakya in his political machinations). Later on, Chandragupta Maurya took Jainism on abdicating his throne which passed to his Son Bindusara who was an Ajivaka. Even Ashoka was practising Ajivaka who before accession to throne became Buddhist. Bindusara was born before his father ever became Emperor so the below legend is definitely not true. Ashoka's daughter was married in 265 BC and his son Kunala was 18 years of age in 269 BC which means that even the princes married early, Ashoka was born 310 BC and Bindusara around 330 BC. Bindusara means one who encompasses all that is need to be known.

Later on, Ajivikism which was the official religion of the empire since the Kalinga War (261 BC) and for 14 years afterwards, declined and merged into traditional Hinduism. What has been left are a mish mash of contradictory Buddhist and Jaina legends which are even rejected by Sinhalese chronicles.

According to a legend which is a later jaina invention, while Chanakya served as the Prime Minister of Chandragupta Maurya, he started adding small amounts of poison in Chandragupta's food so that he would get used to it. The aim of this was to prevent the Emperor from being poisoned by enemies. One day the queen, Durdha, shared the food with the Emperor while she was pregnant. Since she was not used to eating poisoned food, she died. Chanakya decided that the baby should not die; hence he cut open the belly of the queen and took out the baby. A drop (bindu in Sanskrit) of poison had passed to the baby's head, and hence Chanakya named him Bindusara. Bindusara would go on to become a great king and to father the greatest Mauryan Emperor since Chandragupta - Asoka.

When Bindusara became a youth, Chandragupta gave up the throne and followed the Jain saint Bhadrabahu to present day Karnataka and settled in a place known as Sravana Belagola. He lived as an ascetic for some years and died of voluntary starvation according to Jain tradition.

Chanakya meanwhile stayed as the Prime Minister of Bindusara. Bindusara also had a minister named Subandhu who did not like Chanakya. One day he told Bindusara that Chanakya was responsible for the murder of his mother. Bindusara asked the nurses who confirmed this story and he became very angry with Chanakya.

It is said that Chanakya, on hearing that the Emperor was angry with him, thought that anyway he was at the end of his life. He donated all his wealth to the poor, widows and orphans and sat on a dung heap, prepared to die by total abstinence from food and drink. Bindusara meanwhile heard the full story of his birth from the nurses and rushed to beg forgiveness of Chanakya. But Chanakya would not relent. Bindusara went back and vent his fury on Subandhu, who asked for time to beg for forgiveness from Chanakya.

Subandhu, who still hated Chanakya, wanted to make sure that Chanakya did not return to the city. So he arranged for a ceremony of respect, but unnoticed by anyone, slipped a smoldering charcoal ember inside the dung heap. Aided by the wind, the dung heap swiftly caught fire, and the man behind the Mauryan Empire and the author of Arthashastra was burned to death.

His main philosophy was "A debt should be paid off till the last penny; An enemy should be destroyed without a trace". Ironically, Subandhu followed his main philosophy and destroyed him without a trace.

 Pali version

Cāṇakka is a Brahmin from Taxila.

 Other versions

The 9th^{[verification needed]} century AD Sanskrit play by Vishakhadatta, Mudra Rakshasa, is one popular source of Chankaya lore.

A South Indian group of Brahmins in Tamil Nadu called Sholiyar or Chozhiyar, claim that Chanakya was one of them. Though all these may sound very improbable considering the vast distance between present day Tamilnadu in the south and Magadha in Bihar, it finds curious echos in Parishista-parvan, where Hemachandra claims that Chankya was a Dramila^{[verification needed]} ("Dramila" is believed to be the root of the word "Dravida" by some scholars).

There is also a claim that Chanakya belonged to the Brahmin group from the present day Kerala who are considered to have been brought there by Parashurama. Considering the fact that Adi Sankara who revived Hinduism by setting up four monasteries in the four corners of India also belonged to that group, now known as Nambudiri Brahmins, this claim too merits attention. This further goes to contradict the story of his death also. In true Hindu tradition he is said to have persuaded King Chandragupta Maurya to forsake his throne and to join him in moving to the last phase of one's life viz. Sanyasa. Accordingly, he took the King along with him to South India where both of them carried prolonged meditation and finally achieved Moksha.

All the versions apart, he was the Son of India who was peerless at all times.

Kautilya was educated at Taxila or Takshashila, in present day Pakistan. The new states (in present-day Bihar and Uttar Pradesh) by the northern high road of commerce along the base of the Himalayas maintained contact with Takshasilâ and at the eastern end of the northern high road (uttarapatha) was the kingdom of Magadha with its capital city, Pataliputra, now known as Patna. Chanakya's life was connected to these two cities, Pataliputra and Taxila.

In his early years he was tutored extensively in the Vedas - Chanakya memorized them completely at a very early age.^{[verification needed]} He was also taught mathematics, geography and science along with religion.^{[verification needed]} Later he travelled to Taxila, where he became a teacher of politics.^{[verification needed]} Chanakya taught subjects using the best of practical knowledge acquired by the teachers. The age of entering the University was sixteen. The branches of study most sought after around India at that time ranged from law, medicine, warfare and other disciplines. Two of his more famous students were Bhadrabhatt and Purushdutt.^{[verification needed]}

Political turmoil in Western India at that time caused by Greek invasion forced Chanakya to leave the University environment for the city of Pataliputra (presently known as Patna, in the state of Bihar, India), which was ruled by the Nanda king Dhanananda. Although Chanakya initially prospered in his relations with the ruler, being a blunt person he was soon disliked by Dhanananda. This ended with Chanakya being removed from an official position he enjoyed.

According to the Kashmiri version of his legend, Chāṇakya uproots some grass because it had pricked its foot.

 Works

Two books are attributed to Chanakya: Arthashastra and Nitishastra which is also know as Chanakya Niti. The Arthashastra discusses monetary and fiscal policies, welfare, international relations, and war strategies in detail. Nitishastra is a treatise on the ideal way of life, and shows Chanakya's in depth study of the Indian way of life.

Legend

Silver punch mark coin of the Mauryan empire, with symbols of wheel and elephant. 3rd century BCE.Thomas R. Trautmann lists the following elements as common to different forms of the Chanakya legend:

Chanakya was born with a complete set of teeth, a sign that he would become king, which is inappropriate for a Brahmin like Chanakya. Chāṇakya's teeth were therefore broken and it was prophesied that he will rule through another.
The Nanda King throws Chānakya out of his court, prompting Chānakya to swear revenge.
Chānakya searches for one worthy for him to rule through. Chānakya encounters a young Chandragupta Maurya who is a born leader even as a child.
Chānakya's initial attempt to overthrow Nanda fails, whereupon he comes across a mother scolding her child for burning himself by eating from the middle of a bun or bowl of porridge rather than the cooler edge. Chāṇakya realizes his initial strategic error and, instead of attacking the heart of Nanda territory, slowly chips away at its edges.
Chānakya changed his alliance with the mountain king Parvata due to his obstinance and non adherence to the principles of treaty as agreed .
Chānakya enlists the services of a fanatical weaver to rid the kingdom of rebels.
Chānakya adds poison to the food eaten by Chandragupta, now king, in order to make him immune. Unaware, Chandragupta feeds some of his food to his queen, who is in her ninth month of pregnancy. In order to save the heir to the throne, Chānakya cuts the queen open and extracts the fetus, who is named Bindusāra because he was touched by a drop (bindu) of blood or of poison.
Chānakya's political rivalry with Subandhu leads to his death.

Jain version
According to Jaina accounts[11] Chānakya was born in the village of Caṇaka in the Golla district to Caṇin and Caṇeśvarī, a Maga Brahmin couple[10].
 Death of Chanakya
Chanakya lived to ripe old age and died around 283 BC and was cremated by his grandson/disciple Radhagupta who succeeded Rakshasa Katyayan (great-grand son of Prabuddha Katyayan, who attained Nirvana during the same period as Gautam Budhha ) as Prime Minister of the Maurya Empire and was instrumental in backing Ashoka to the throne. There were three non-traditional belief paths in society those days, Jaina, Buddhist and Ajivaka. Ajivaka practising Chanakya brought about the downfall of the Jaina Nandas and their coterie of Jaina ministers. (Chanakya 's uncle was Jain, too, and a group of Jains backed Chanakya in his political machinations). Later on, Chandragupta Maurya took Jainism on abdicating his throne which passed to his Son Bindusara who was an Ajivaka. Even Ashoka was practising Ajivaka who before accession to throne became Buddhist. Bindusara was born before his father ever became Emperor so the below legend is definitely not true. Ashoka's daughter was married in 265 BC and his son Kunala was 18 years of age in 269 BC which means that even the princes married early, Ashoka was born 310 BC and Bindusara around 330 BC. Bindusara means one who encompasses all that is need to be known.

Later on, Ajivikism which was the official religion of the empire since the Kalinga War (261 BC) and for 14 years afterwards, declined and merged into traditional Hinduism. What has been left are a mish mash of contradictory Buddhist and Jaina legends which are even rejected by Sinhalese chronicles.

According to a legend which is a later jaina invention, while Chanakya served as the Prime Minister of Chandragupta Maurya, he started adding small amounts of poison in Chandragupta's food so that he would get used to it. The aim of this was to prevent the Emperor from being poisoned by enemies. One day the queen, Durdha, shared the food with the Emperor while she was pregnant. Since she was not used to eating poisoned food, she died. Chanakya decided that the baby should not die; hence he cut open the belly of the queen and took out the baby. A drop (bindu in Sanskrit) of poison had passed to the baby's head, and hence Chanakya named him Bindusara. Bindusara would go on to become a great king and to father the greatest Mauryan Emperor since Chandragupta - Asoka.

When Bindusara became a youth, Chandragupta gave up the throne and followed the Jain saint Bhadrabahu to present day Karnataka and settled in a place known as Sravana Belagola. He lived as an ascetic for some years and died of voluntary starvation according to Jain tradition.

Chanakya meanwhile stayed as the Prime Minister of Bindusara. Bindusara also had a minister named Subandhu who did not like Chanakya. One day he told Bindusara that Chanakya was responsible for the murder of his mother. Bindusara asked the nurses who confirmed this story and he became very angry with Chanakya.

It is said that Chanakya, on hearing that the Emperor was angry with him, thought that anyway he was at the end of his life. He donated all his wealth to the poor, widows and orphans and sat on a dung heap, prepared to die by total abstinence from food and drink. Bindusara meanwhile heard the full story of his birth from the nurses and rushed to beg forgiveness of Chanakya. But Chanakya would not relent. Bindusara went back and vent his fury on Subandhu, who asked for time to beg for forgiveness from Chanakya.

Subandhu, who still hated Chanakya, wanted to make sure that Chanakya did not return to the city. So he arranged for a ceremony of respect, but unnoticed by anyone, slipped a smoldering charcoal ember inside the dung heap. Aided by the wind, the dung heap swiftly caught fire, and the man behind the Mauryan Empire and the author of Arthashastra was burned to death.

His main philosophy was "A debt should be paid off till the last penny; An enemy should be destroyed without a trace". Ironically, Subandhu followed his main philosophy and destroyed him without a trace.
Pali version
Cāṇakka is a Brahmin from Taxila.
 Other versions
The 9th[verification needed] century AD Sanskrit play by Vishakhadatta, Mudra Rakshasa, is one popular source of Chankaya lore.

A South Indian group of Brahmins in Tamil Nadu called Sholiyar or Chozhiyar, claim that Chanakya was one of them. Though all these may sound very improbable considering the vast distance between present day Tamilnadu in the south and Magadha in Bihar, it finds curious echos in Parishista-parvan, where Hemachandra claims that Chankya was a Dramila[verification needed] ("Dramila" is believed to be the root of the word "Dravida" by some scholars).

There is also a claim that Chanakya belonged to the Brahmin group from the present day Kerala who are considered to have been brought there by Parashurama. Considering the fact that Adi Sankara who revived Hinduism by setting up four monasteries in the four corners of India also belonged to that group, now known as Nambudiri Brahmins, this claim too merits attention. This further goes to contradict the story of his death also. In true Hindu tradition he is said to have persuaded King Chandragupta Maurya to forsake his throne and to join him in moving to the last phase of one's life viz. Sanyasa. Accordingly, he took the King along with him to South India where both of them carried prolonged meditation and finally achieved Moksha.

All the versions apart, he was the Son of India who was peerless at all times.

Kautilya was educated at Taxila or Takshashila, in present day Pakistan. The new states (in present-day Bihar and Uttar Pradesh) by the northern high road of commerce along the base of the Himalayas maintained contact with Takshasilâ and at the eastern end of the northern high road (uttarapatha) was the kingdom of Magadha with its capital city, Pataliputra, now known as Patna. Chanakya's life was connected to these two cities, Pataliputra and Taxila.

In his early years he was tutored extensively in the Vedas - Chanakya memorized them completely at a very early age.[verification needed] He was also taught mathematics, geography and science along with religion.[verification needed] Later he travelled to Taxila, where he became a teacher of politics.[verification needed] Chanakya taught subjects using the best of practical knowledge acquired by the teachers. The age of entering the University was sixteen. The branches of study most sought after around India at that time ranged from law, medicine, warfare and other disciplines. Two of his more famous students were Bhadrabhatt and Purushdutt.[verification needed]

Political turmoil in Western India at that time caused by Greek invasion forced Chanakya to leave the University environment for the city of Pataliputra (presently known as Patna, in the state of Bihar, India), which was ruled by the Nanda king Dhanananda. Although Chanakya initially prospered in his relations with the ruler, being a blunt person he was soon disliked by Dhanananda. This ended with Chanakya being removed from an official position he enjoyed.

According to the Kashmiri version of his legend, Chāṇakya uproots some grass because it had pricked its foot.[13]
[edit] Works
Two books are attributed to Chanakya: Arthashastra and Nitishastra which is also know as Chanakya Niti. The Arthashastra discusses monetary and fiscal policies, welfare, international relations, and war strategies in detail. Nitishastra is a treatise on the ideal way of life, and shows Chanakya's in depth study of the Indian way of life.
 Media
Television series Chanakya portrayed the biography of Chanakya.

 In modern India
The diplomatic enclave in New Delhi is named Chanakyapuri in honour of Chanakya.

The diplomatic enclave in New Delhi is named Chanakyapuri in honour of Chanakya.

The Arthashastra, c. 250 BCE

The Life of a Holy King

Hence by overthrowing the aggregate of the six enemies [lust, anger, greed, vanity, haughtiness, and overjoy], he shall restrain the organs of sense; acquire wisdom by keeping company with the aged; see through his spies; establish safety and security by being ever active; maintain his subjects in the observance of their respective duties by exercising authority; keep up his personal discipline by receiving lessons in the sciences; and endear himself to the people by bringing them in contact with wealth and doing good to them. Thus, with his organs of sense under control, he shall keep away from hurting the women and property of others; avoid not only lustfulness, even in dream, but also falsehood, haughtiness, and evil proclivities; and keep away from unrighteous and uneconomical transactions. Not violating righteousness and economy, he shall enjoy his desires. He shall never be devoid of happiness. He may enjoy in an equal degree the three pursuits of life: charity, wealth, and desire, which are inter-dependent on each other. Any one of these three, when enjoyed to an excess, hurts not only the other two, but also itself. Kautilya holds that wealth, and wealth alone, is important, inasmuch as charity and desire depend upon wealth for their realization. Those teachers and ministers who keep him from falling a prey to dangers, and who, by striking the hours of the day as determined by measuring shadows, warn him of his careless proceedings even in secret, shall invariably be respected. Sovereignty is possible only with assistance. A single wheel can never move. Hence he shall employ ministers and hear their opinion.

The Duties of a King

If a king is energetic, his subjects will be equally energetic. If he is reckless, they will not only be reckless likewise, but also eat into his works. Besides, a reckless king will easily fall into the hands of his enemies. Hence the king shall ever be wakeful. He shall divide both the day and the night into eight nalikas [1.5 hours], or according to the length of the shadow cast by a gnomon standing in the sun: the shadow of three purushas (3/4 inches), of one purusha (12 inches), of four angulas (3 inches), and absence of shadow denoting midday are the four one-eighth divisions of the forenoon; like divisions in the reverse order in the afternoon. Of these divisions, during the first one-eighth part of the day, he shall post watchmen and attend to the accounts of receipts and expenditure; during the second part, he shall look to the affairs of both citizens and country people; during the third, he shall not only receive revenue in gold, but also attend to the appointments of superintendents; during the fifth, he shall correspond in writs with the assembly of his ministers, and receive the secret information gathered by his spied; during the sixth, he may engage himself in his favorite amusements or in self-deliberation; during the seventh, he shall superintend elephants, horses, chariots and infantry; and during the eighth part, he shall consider various plans of military operations with his commander-in-chief. At the close of the day he shall observe the evening prayer.During the first one-eighth part of the night, he shall receive secret emissaries; during the second, he shall attend to bathing and supper and study; during the third, he shall enter the bed chamber amid the sound of trumpets and enjoy sleep during the fourth and fifth parts; having been awakened by the sound of trumpets during the sixth part, he shall recall to his mind the injunctions of sciences as well as the day's duties; during the seventh, he shall sit considering administrative measures and send out spies; and during the eighth division of the night he shall receive benedictions from sacrificial priests, teachers and the high priest, and having seen his physician, chief cook and astrologer, and having saluted both a cow with its calf and a bull by circumambulating around them, he shall get into his court. Or in conformity to his capacity, he may alter the time-table and attend to his duties. When in his court he shall never cause his petitioners to wait at the door, for when a king makes himself inaccessible to his people and entrusts his work to his immediate officers, he may be sure to engender confusion in business, and to cause thereby public disaffection, and himself a prey to his enemies. He shall, therefore, personally attend to the business of gods, of heretics, of Brahmans learned in the Vedas, of cattle, of sacred places, of minors, the aged, the afflicted, and the helpless, and of women; all this in order (of enumeration) or according to the urgency or pressure of those works. All urgent calls he shall hear at once, but never put off, for when postponed, they will prove too hard or impossible to accomplish. Having seated himself in the room where the sacred fire has been kept, he shall attend to the business of physicians and ascetics practicing austerities; and that in company with his high priest and teacher and after preliminary salutation (to the petitioners). Accompanied by persons proficient in the three sciences but not alone lest the petitioners be offended, he shall look to the business of those who are practicing austerities, as well as of those who are experts in witchcraft and Yoga. Of a king, the religious vow is his readiness to action; satisfactory discharge of duties is his performance of sacrifice; equal attention to all is the offer of fees and ablution towards consecration. In the happiness of his subjects lies his happiness; in their welfare his welfare; whatever pleases himself he shall not consider as good, but whatever pleases his subjects he shall consider as good. Hence the king shall ever be active and discharge his duties; the root of wealth is activity, and of evil its reverse. In the absence of activity acquisitions present and to come will perish; by activity he can achieve both his desired ends and abundance of wealth.  

The Procedure of Forming Royal Writs

Teachers say that the word sasana ("command"), is applicable only to royal writs. Writs are of great importance to kings, inasmuch as treaties and ultimata leading to war depend upon writs. Hence one who is possessed of ministerial qualifications, acquainted with all kinds of customs, smart in composition, good in legible writing, and sharp in reading shall be appointed as a writer. Such a writer, having listened attentively to the king's order and having well-thought out the matter under consideration, shall reduce the order to writing.

Determination of Forms of Agreement

In the cities of sangrahana, dronamukha, and sthaniya, and at places where districts meet, three members acquainted with Sacred Law and three ministers of the king shall carry on the administration of justice. They shall hold as void agreements entered into in seclusion, inside the houses, in the dead of night, in forests, in secret, or with fraud. The proposer and the accessory shall be punished with the first amercement; the witnesses shall each be punished with half of the above fine; and acceptors shall suffer the loss they may have sustained. But agreements entered into within the hearing of others, as well as those not otherwise condemnable shall be valid. . . .The year, the season, the month, the fortnight, the date, the nature and place of the deed, the amount of the debt as well as the country, the residence, the caste, the gotra, the name and occupation of both the plaintiff and the defendant both of whom must be fit to sue and defend, having been registered first, the statements of the parties shall be taken down in such order as is required by the case. These statements shall then be thoroughly scrutinized. Leaving out the question at issue, either of the parties takes resort to another; his previous statement is not consistent with his subsequent one; he insists on the necessity of considering the opinion of a third person, though it is not worthy of any such consideration; having commenced to answer the question at issue, he breaks off at once, even though he is ordered to continue; he introduces questions other than those specified by himself; he withdraws his own statement; he does not accept what his own witnesses have deposed to; and he holds secret conversations with his witnesses where he ought not to do so---these constitute the offence of parokta. Fine for parokta is five times the amount (of the suit). Fine for self-assertion (without evidence) is ten times the amount. Fees for witnesses shall cover one-eighth of a pana. Provision proportional to the amount sued for may also be made for the expenses incurred by witnesses in their journey. The defeated party shall pay these two kinds of costs. In cases other than duel, robbery, as well as disputes among merchants or trade-guilds, the defendant shall file no counter-case against the plaintiff. Nor can there be a counter-case for the defendant. The plaintiff shall reply soon after the defendant has answered the questions at issue. Else he shall be guilty of parokta, for the plaintiff knows the determining factors of the case. But the defendant does not do so. The defendant may be allowed three or seven nights to prepare his defense. If he is not ready with his defense within that time, he shall be punished with a fine ranging from three to twelve panas. . . .If the plaintiff runs away, he shall be guilty of parokta. . . . Sacred Law, evidence, history, and edicts of kings are the four legs of Law. Of these four in order, the later is superior to the one previously named. Sacred Law [Dharma] is eternal truth holding its sway over the world; evidence is in witnesses; history is to be found in the tradition of the people; and the order of kings is what is called sasana. As the duty of a king consists in protecting his subjects with justice, its observance leads him to heaven. He who does not protect his people or upsets the social order wields his royal scepter in vain. It is power and power alone which, only when exercised by the king with impartiality and in proportion to guilt, either over his son or his enemy, maintains both this world and the next. . . .,

Concerning Marriage and Women

Marriage is the basis of all disputes. The giving in marriage of a virgin well-adorned is called "Brahma-marriage." The joint performance of sacred duties by a man and a woman is known as "prajapatya-marriage." The giving in marriage of a virgin for a couple of cows is called "Arsha-marriage." The giving in marriage of a virgin to an officiating priest in a sacrifice is called "Daiva-marriage." The voluntary union of a virgin with her lover is called "Gandharva-marriage." Giving a virgin after receiving plenty of wealth is termed "Asura-marriage." The abduction of a virgin is called "Rakshasa-marriage." The abduction of a virgin while she is still asleep and intoxicated is called "Paisacha-marriage." Of these, the first four are ancestral customs of old and are valid on their being approved of by the father. The rest are to be sanctioned by both the father and the mother; for it is they that receive the money paid by the bridegroom for their daughter. In case of the absence by death of either the father or the mother, the survivor will receive the money-payment. If both of them are dead, the virgin herself shall receive it. Any kind of marriage is approvable, provided it pleases all those that are concerned in it. Means of subsistence or jewelry constitutes what is called the property of a woman. Means of subsistence above two thousand shall be endowed in her name. There is no limit to jewelry. It is no guilt for the wife to make use of this property in maintaining her son, her daughter-in-law, or herself, whenever her absent husband has made no provision for her maintenance. In calamities, disease and famine, in warding off dangers and in charitable acts, the husband, too, may make use of this property. . . .On the death of her husband a woman, desirous to lead a pious life, shall at once receive not only her endowment and jewelry, but also the balance of the marriage-price due her. If after obtaining these two things she remarries another, she shall be caused to pay them back together with interest on their value. . . If a widow marries any man other than of her father-in-law's selection, she shall forfeit whatever had been given to her by her father-in-law and her deceased husband. . . .No woman shall succeed in her attempt to establish her title to the property of her deceased husband, after she remarries. If she lives a pious life, she may enjoy it. No woman with a son or sons shall after remarriage be at liberty to make free use of her property; for that property of hers, her sons shall receive. . . .If a woman either brings forth no live children, or has no male issue, or is barren, her husband shall wait for eight years before marrying another. If she bears only a dead child, he has to wait for ten years. If she brings forth only females, he has to wait for twelve years. Then, if he is desirous to have sons, he may marry another. . . If a husband either is of bad character, or is long gone abroad, or has become a traitor to his king, or is likely to endanger the life of his wife, or has fallen from his caste, or has lost virility, he may be abandoned by his wife.

 The Duty of a Wife

Women, when twelve years old, attain their majority, and men when sixteen years old. If, after attaining their majority, they prove disobedient to lawful authority, women shall be fined fifteen panas, and men twice the amount. A woman who has a right to claim maintenance for an unlimited period of time shall be given as much food and clothing as is necessary for her, or more than is necessary in proportion to the income of her maintainer. . . Women of refractive natures shall not be taught manners by using such expressions as "You, half-naked!; you, fully-naked; you, cripple; you, fatherless; you, motherless." Nor shall she be given more than three beats, either with a bamboo bark or with a rope or with the palm of the hand, on her hips. Violation of the above rules shall be liable to half the punishment levied for defamation and criminal hurt. The same kind of punishments shall be meted out to a woman who, moved with jealousy or hatred, shows cruelty to her husband. . . .A woman who hates her husband, who has passed the period of seven turns of her menses, and who loves another, shall immediately return to her husband both the endowment and jewelry she has received from him, and allow him to lie down with another woman. A man, hating his wife, shall allow her to take shelter in the house of a beggar woman, or of her lawful guardians or of her kinsmen. . . A woman, hating her husband, cannot divorce her husband against his will. Nor can a man divorce his wife against her will. But from mutual enmity divorce may be obtained. . . If a woman engages herself in amorous sports, or drinking in the face of an order to the contrary, she shall be fined three panas. She shall pay a fine of six panas for going out at daytime to sports or to see a woman or spectacles. She shall pay a fine of twelve panas if she goes out to see another man or for sports. For the same offences committed at night the fines shall be doubled. If a woman goes out while the husband is asleep or intoxicated, or if she shuts the door of the house against her husband, she shall be fined twelve panas. If a woman keeps him out of the house at night, she shall pay double the above fine. If a man and a woman make signs to each other with a view to sensual enjoyment, or carry on secret conversation for the same purpose, the woman shall pay a fine of twenty-four panas and the man double that amount. . . .For holding conversation in suspicious places, whips may be substituted for fines. In the center of the village, an outcaste person may whip such women five times on each of the sides of their body.

 Special Shares of Inheritance

Goats shall be the special shares of the eldest of sons, born of the same mother, among Brahmans; horses among Kshatriyas; cows among Vaisyas; and sheep among Shudras. The blind of the same animals shall be the special shares to the middlemost sons;. . .

 Buildings

Houses, fields, gardens, buildings of any kind, lakes and tanks are each called Vastu. Disputes concerning Vastu are dependent for settlement on the evidences to be furnished by people living in the neighborhood. . . From each house a water-course of sufficient slope at a distance of three padas or 1.5 aratnis from the neighboring site shall be so constructed that water shall either flow from it in a continuous line or fall from it into the drain. Violation of this rule shall be punished with a fine of 54 panas. . . .If a pit, steps, water-course, ladder, dung-hill, or any other parts of a house offer or cause annoyance to outsiders, or in any way obstruct the enjoyment of others, or cause water to collect and thereby injure the wall of a neighboring house, the owner shall be punished with a fine of twelve panas. If the annoyance is due to feces and urine, the fine shall be double. . . The same fine shall be meted out not only to a tenant who, though asked to evacuate, resides in the house, but also to the owner who forces out a renter who has paid his rent from his house, unless the renter is involved in such acts as defamation, theft, robbery, abduction, or enjoyment with a false title. . . .

 Recovery of Debts

An interest of a pana and a quarter per month per cent is just. Five panas per month is commercial interest. Ten panas per month prevails among forests. Twenty panas per month prevails among sea traders. Persons exceeding, or causing to exceed the above rate of interest shall be punished with the first amercement. . . A creditor refusing to receive the payment of his debt shall pay a fine of twelve panas. . . Debts neglected for ten years, except in the case of minors, aged persons, diseased persons, persons involved in calamities, or persons who are sojourning abroad or have fled the country and except in the case of disturbances in the kingdom, shall not be received back. Sons of a deceased debtor shall pay the principal with interest. . . .

 Rules Regarding Slaves and Laborers

The selling or mortgaging by kinsmen of the life of a Shudra who is not a born slave, and has not attained majority, but is an Arya in birth shall be punished with a fine of twelve panas; of a Vaisya, twenty-four panas; of a Kshatriya, thirty-six panas; and of a Brahman, forty-eight panas. . . Any person who has voluntarily enslaved himself shall, if he runs away, be a slave for life. Similarly any person whose life has been mortgaged by others shall, if he runs away twice, be a slave for life. . . .Deceiving a slave of his money or depriving him of the privileges he can exercise as an Arya, shall be punished with half the fine levied for enslaving the life of an Arya. . . .Employing a slave to carry the dead or to sweep ordure, urine, or the leavings of food; or a female slave to attend on her master while he is bathing naked; or hurting or abusing him or her, or violating the chastity of a female slave shall cause the forfeiture of the value paid for him or her. Violation of the chastity of nurses, female cooks, or female servants of the class of joint cultivators shall at once earn their liberty for them. Violence towards an attendant of high birth shall entitle him to run away. . . .When a man commits or helps another to commit rape with a girl or a female slave pledged to him, he shall not only forfeit the purchase-value, but also pay a certain amount of money to her and a fine of twice the amount of sulka to the government. . . .

 Death with or without Torture

When a man murders another in a quarrel, he shall be tortured to death. . . When a man hurts another with a weapon, he shall pay the highest amercement; when he does so under intoxication, his hand shall be cut off; and when he causes instantaneous death, he shall be put to death. When a person causes abortion in pregnancy by striking, or medicine, or by annoyance, the highest, middlemost, and first amercements shall be imposed retrospectively. Those who cause violent death either to men or women, or those who are in the habit of often going to meet prostitutes, those who inflict unjust punishment upon others, those who spread false or contemptuous rumors, who assault or obstruct travelers on their way, who commit house-breaking, or who steal or cause hurt to royal elephants, horses, or carriages shall be hanged. Whoever burns or carries away the corpses of the above offenders shall meet with similar punishment.When a person supplies murderers or thieves with food, dress, any requisites, fire, information, any plan, or assistance in any way, he shall be punished with the highest amercement. Sons or wives of murderers or thieves shall, if they are found not in concert, be acquitted; but they shall be seized if found to have been in concert. Any person who aims at the kingdom, who forces entrance into the king's harem, who instigates wild tribes or enemies against the king, or who creates disaffection in forts, country parts, or in the army, shall be burnt alive from head to foot. If a Brahman does similar acts, he shall be drowned. Any person who murders his father, mother, son, brother, teacher, or an ascetic shall be put to death by burning both his head and skin; if he insults any of the above persons, his tongue shall be cut off; if he bites any limb of these persons, he shall be deprived of the corresponding limb. When a man wantonly murders another, or steals a herd of cattle, he shall be beheaded. . . When a person breaks the dam of a tank full of water, he shall be drowned in the very tank. . .Any man who poisons another and any woman who murders a man shall be drowned. Any woman who murders her husband, preceptor, or offspring, sets fire to another's property, poisons a man, or cuts off any of the bodily joints of another shall be torn apart by bulls, no matter whether or not she is big with child, or has not passed a month after giving birth to a child. . . .Any person who insults the king, betrays the king's council, makes evil attempts against the king, or disregards the sanctity of the kitchens of Brahmans shall have his tongue cut off. When a man other than a soldier steals weapons or armor, he shall be shot down by arrows; if he is a soldier, he shall pay the highest amercement. He who castrates a man shall have his generative organ cut off. He who hurts the tongue or nose of another shall have his fingers cut off. . .

 Sexual Intercourse with Immature Girls

He who defiles a virgin of equal caste before she has reached her majority shall have his hand cut off or pay a fine of 400 panas; if the virgin dies in consequence, the offender shall be put to death. He who defiles a virgin of lesser caste who has attained majority shall have his middle finger cut off or pay a fine of 200 panas, besides giving an adequate compensation to her father. No man shall have sexual intercourse with a woman against her will. He who defiles a willing virgin shall pay a fine of 54 panas, while the maiden herself shall pay a fine of half the amount. When a man impersonates another man who has already paid the nuptial fee to a woman, he shall have his hand cut off or pay a fine of 400 panas, besides making good the nuptial fee. No man who has connection with a virgin that has passed seven menses and has not yet succeeded in marrying her, though she has been betrothed to him, shall either be guilty or pay any compensation to her father. . .When a woman, being desirous of intercourse, yields herself to a man of the same caste and rank, she shall be fined twelve panas, while any other woman who is an abettor in the case shall be fined twice as much. . . A woman who, of her own accord, yields herself to a man, shall be a slave to the king. For committing intercourse with a woman outside a village, or for spreading false report regarding such things, double the usual fines shall be imposed. He who carries off a virgin by force shall be fined 200 panas; if the virgin thus carried off has golden ornaments on her person, the highest amercement shall be imposed. . . When a man rescues a woman from enemies, forests or floods, or saves the life of a woman who has been abandoned in forests, forsaken in famine, or thrown out as if dead, he may enjoy her as he wishes. A woman of high caste, with children and having no desire for sexual enjoyment, may be let off after receiving an adequate amount of ransom. . . .

 Punishment for Violating Justice

He who causes a Brahman to partake of whatever food or drink is prohibited shall be punished with the highest amercement. He who causes a Kshatriya to do the same shall be punished with the middlemost amercement; a Vaisya, with the first amercement; and a Shudra, with a fine of 54 panas. Those who voluntarily partake of whatever is condemned, either as food or drink, shall be outcastes. . . He who mounts the roof of his own house after midnight shall be punished with the first amercement; and of another's house, with the middlemost amercement. Those who break the fences of villages, gardens, or fields shall also be punished with the middlemost amercement. . . Harm due to the construction of unstable houses, carts with no support, or with a beam or weapon hung above, or with damaged support, or with no covering, and harm due to causing a cart to fall in pits, or a tank, or from a dam, shall be treated as assault. Cutting of trees, stealing the rope with which a tameable animal is tied, employing untamed quadrupeds, throwing sticks, mud, stones, rods, or arrows on chariots or elephants, raising or waving the arm against chariots or elephants, shall also be treated as assault. . . .Whatever a man attempts to do to others by witchcraft shall be done to himself. A Kshatriya who commits adultery with an unguarded Brahman woman shall be punished with the highest amercement; a Vaisya doing the same shall be deprived of the whole of his property; and a Shudra shall be burnt alive wound round in mats. Whoever commits adultery with the queen of the land shall be burnt alive in a vessel. A man who commits adultery with a woman of low caste shall be banished, with prescribed marks branded on his forehead, or shall be degraded to the same caste. A Shudra or an outcaste who commits adultery with a woman of low caste shall be put to death, while the woman shall have her ears and nose cut off. Adultery with a nun shall be punishable with a fine of twenty-four panas, while the nun who submits herself shall also pay a similar fine. A man who forces his connection with a harlot shall be fined twelve panas. When a man has connection with a woman against nature, he shall be punished with the first amercement. A man having sexual intercourse with another man shall also pay the first amercement. When a senseless man has sexual intercourse with beasts, he shall be fined twelve panas; when he commits the same act with idols of goddesses, he shall be fined twice as much. . . . 

Whosoever is of reverse character, whoever has not his organs of sense under his control, will soon perish, though possessed of the whole earth, bounded by the four quarters.

Arthashastra is a secular text. It's title can be loosely translated as "The Science of Wealth", although both 'artha' and 'shastra' are Sanskrit terms with no direct translation in English.

'Reverse character' does not mean 'crooked character' or any simplistic direct translation. Reverse is the opposite of the True Eternal Self. Reverse is thus, any egoistical character (jiva) conditioned by sense organs.

Also interesting is the juxtaposition of "whole earth" and 'limitation'. One can thus be in possession of the entire material earth and still not possess anything, for such possession is limited by death. Not only by death, this possession would not last even during one's lifetime. 1/3rd of the jiva's life (deep sleep), the owner of the earth would be completely unaware.

Finally, the aim of a sadhak (purification of the instruments) itself requires complete sense control. This is necessary in order to see oneself as the Pure Self. So long as any distinction (I and not-I, mine and not-mine, likes and dislikes) exists, by his very nature, the egoistical jiva is bound by life and death. In such fleeting existence any possession (be it the whole earth even) is fundamentally limited.

The importance of spiritual sadhana to overcome the sense-bind is thus underscored. It reminds me of a comment that with Gurudev's grace, I had the opportunity to hear from Brahmacharini Sumati Chaitanya - "So long as even a single desire exists, That (Ultimate Goal) is impossible..."

It is also echoed in the Bhagawad Gita, Chapter II (Jnyana Yoga), Verse 60: -

"The turbulent senses, O son of Kunti, do violently carry away the mind of a wise man though he be striving to control them."

An intellectual understanding must thus be reinforced with constant reflection and whatever (by Gurudev's grace) experience comes, must bolster our efforts. The wealth gained thus would be far greater than anything the world can offer.

Hari Om

3.अपमान की अग्नि मनुष्य को दग्ध कर देती है। विशेषकर बंधु-बांधवों द्वारा किया गया अपमान तो दिल को जलाकर ही रख देता है। इसी प्रकार कर्जा न अदा न कर पाने की चिंता भी मनुष्य को जलाती है। इसी प्रकार कर्जा अदा न कर पाने की चिंता भी मनुष्य को जलाती है।

4.दुष्ट राजा की सेवा, दरिद्रों और मूर्खों की सभा से भी जो अपमान होता है वह शरीर को जलाता है।

2.ईश्वर ने सोने में सुगंध नहीं डाली, गन्ने में फल नहीं लगाए, चन्दन के पेड को फूलों से नहीं सजाया , विद्वान को धन से संपन्न नहीं बनाया और राजा को दीर्घायु प्रदान नहीं की। इनके साथ इस तरह के अभाव का रहस्य का कारण यही है इन वस्तुओं के उपयोग के साथ और मनुष्यों में उसकी प्रवृति में दुरूपयोग और अहंकार का भाव पैदा न हो। अगर इससे ज्यादा गुण होते तो यह दोनों के लिए घातक होता।

3.यदि गंदे स्थान पर सोना पडा है उसे उठाने में गुरेज नहीं करना नहीं चाहिए, क्योंकि वह कीमती हैं। यदि विद्या निम्न कोटि के व्यक्ति से भी सीखना पडे तो संकोच नहीं करना चाहिए, क्योंकि वह उपयोगी होती है। यदि विष से अमृत मिलता है जरूर प्राप्त करना चाहिए।
*इसका आशय यह है हमें अगर ज्ञान अपने लघु व्यक्ति से मिलता हो तो उसे ग्रहण करना चाहिऐ। सज्जन व्यक्ति से अगर वह गरीब भी है तो संपर्क करना चाहिए। आगे व्यक्ति गुणी है पर निम्न जति या वर्ग है तो भी उसकी प्रशंसा करना चाहिए।
4.युवावस्था में काम-क्रोध हावी होते हैं, इसी कारण व्यक्ति की विवेक शक्ति निष्क्रिय हो जाती है। काम वासना से व्यक्ति को कुछ नहीं सूझता। काम-क्रोध व्यक्ति को अँधा कर देता है।
5.धूर्तता, अन्याय और बैईमानी आदि से अर्जित धन से संपन्न आदमी अधिक से अधिक दस वर्ष तक संपन्न रह सकता है, ग्यारहवें वर्ष में मूल के साथ-साथ पूरा अर्जित धन नष्ट हो जाता है।

*इसका सीधा आशय यह है कि भ्रष्ट और गलत तरीके से कमाया गया पैसा दस वर्ष तक ही सुख दे सकता है, हो सकता है कि इससे पहले ही वह नष्ट हो जाय।

आज के संदर्भ में व्याख्या-लोग अक्सर अपनी बात अपने मन में नहीं रखते और दूसरों को अपनी बात बता देते हैं जो की बाद में उनके लियी हानिकारक होती है। हम नित-प्रतिदिन कई लोगों के संपर्क में रहते हैं और ऐसा लगता है कि वह हमारे लिए विश्वसनीय हैं यह हमारा भ्रम होता है। घर, कार्यालय, दूकान या किसी अन्य ऐसे स्थान पर जहाँ निय्मिति जाते हैं वहाँ हमसे रोज मिलने वाले लोग होते हैं और हमें यह भ्रम हो जाता है कि बस वह हमारे विश्वस्त हैं और हम उनके। इस चक्कर में हम उनको अपने परिवार, संताप और उपलब्धियों के बारे में बता देते हैं कि वह भला दूसरे को क्यों बताएगा? भावनात्मक प्रबाह में हम उनको ऐसी बाते भी बता देते हैं जो नहीं बताना चाहिऐ और वह जाकर सबको बता देता और हमें फिर संताप होता है।

इसलिए पाने घर-परिवार, संपदा और तकलीफों की जानकारी जहाँ तक हो सके गुप्त रखना चाहिए। जब तक आवश्यक न लगे किसी के सामने उसका बखान नहीं करना चाहिऐ।

पर्वत तो बहुत हो सकते हैं किन्तु यह आवश्यक होना कदापि नहीं हो सकता कि प्रत्येक पर्वत पर माणिक्य उपलब्ध ही हों। जैसे कि प्रत्येक हाथी के मस्तक में गजमुक्ता होना जरूरी नहीं है उसी प्रकार सभी वनों में चन्दन वृक्ष हों यह आशा भी नहीं की जा सकती है।

वर्त्तमान संदर्भ में व्याख्या-सभी तिलों में तेल नहीं होता और सब धनी दयालू हों यह भी जरूरी नहीं है। आजकल आकर्षण और चमक का ज़माना है। अगर देखें तो पिछले कुछ समय से हमारे देश में भौतिक साधनों की उपलब्धता बढ़ी है, कहने को तो यह भी कहा जाता है कि हमारा राष्ट्र विकास के पथ पर है पर यह चमक एक दिखावा है। इस विकास के साथ हमारे साँस्कृतिक मूल्य बिखर रहे हैं। देश में धनपतियों की संख्या बड़ी है पर उस संख्या से अधिक गरीब बढ़ें हैं। समाज में पूंजीपतियों की एक भूमिका होती थी और उससे सद्भाव और संतुलन बना रहता था पर आज वह समाप्त हो गया है। धनवानों से हमेशा दया और समाज की आर्थिक रक्षा की अपेक्षा की जाती है। इसके विपरीत हम हर रोज अपने देश के शक्तिशाली लोगों द्वारा कमजोर वर्ग के साथ अनाचार और शोषण की खबरें पढ़ते हैं।
अक्सर कुछ लोगों को ग़लतफ़हमी होती है कि जो धनी है उसके सेवा कर या उसे प्रसन्न कर कुछ धन प्राप्त किया जा सकता है उन्हें चाणक्य के उक्त कथन से प्रेरणा लेनी चाहिए। सभी धनाढ्य, उच्च पदारूढ़ और प्रतिष्ठत लोगों में दया और समाज सेवा की भावना हो यह जरूरी नहीं है। इसलिए सोच समझकर अपना कदम आग बढाने चाहिए।

आजकल हम लोग ऊंची-ऊंची इमारतों में रहने वाले लोगों के बारे में भ्रम पाल लेते हैं कि उनमें सभी सभ्य लोग रहते हैं या जिनके पास बहुत दौलत हैं तो वह दयालू हैं तो उसे दूर कर लेना चाहिए. समाज में जो कथित बडे लोग हैं उनका आचरण भी ऊंचा होगा यह नहीं सोचना चाहिए . माया की महिमा ऐसी है कि वह किसी भी आदमी को बड़ा बना देती है पर वह किसी के बौने चरित्र को ऊंचा नहीं कर सकती

२.मन की शुद्ध भावना से यदि लकड़ी, पत्थर या किसी धातु से बनी मूर्ति की पूजा की जायेगी तो सब में व्याप्त परमात्मा वहां भी भक्त पर प्रसन्न होंगें। अगर भावना है तो जड़ वस्तु में भी भगवान का निवास होता है । इस क्षण-भंगुर संसार में धन-वैभव का आना-जाना सदैव लगा रहेगा। लक्ष्मी चंचल स्वभाव की है। घर-परिवार भी नश्वर है।

व्याख्या- बाल्यावस्था, युवावस्था और बुढ़ापा भी आते हैं और चले जाते हैं। कोई भी मनुष्य उन्हें सदा ही अपने बन्धन में नहीं बाँध सकता। इस अस्थिर संसार में केवल धर्म ही अपना है। धर्म का नियम ही शाश्वत है और उसकी रक्षा करना ही सच्चा कर्तव्य है।सच्ची भावना से कोई भी कल्याणकारी काम किया जाये तो परमात्मा की कृपा से उसमें अवश्य सफलता मिलेगी। मनुष्य की भावना ही प्रतिमा को भगवान बनाती है। भावना का अभाव प्रतिमा को भी जड़ बना देता है।
३.जिस प्रकार सोने की चार विधियों से -घिसना, काटना, तपाना तथा पीटने-से जांच की जाती है, उसी प्रकार मनुष्य की श्रेष्ठता की जांच भी चार विधियों-त्यागवृति, शील, गुण तथा सतकर्मो - की जाती है।

४.अज्ञानी व्यक्ति को कोई भी बात समझायी जा सकती है क्योंकि उसे किसी बात का ज्ञान तो है नहीं। अत: उसे जो कुछ समझाया जाएगा वह समझ सकता है, ज्ञानी को तो कोई बात बिल्कुल सही तौर पर समझायी जा सकते है। परन्तु अल्पज्ञानी को कोई भी बात नही समझायी जा सकती। अल्पज्ञान के रुप में अधकचरे ज्ञान का समावेश होता है जो किसी भी बात को उसके मस्तिष्क तक पहुंचने ही नहीं देता।
*व्याख्या- अल्पज्ञानी को अपने ज्ञान का अहंकार हो जाता है इसलिये वह कुछ सीखना ही नहीं चाहता, वह केवल अपने प्रदर्शन में ही लगा रहता है।

2.ऐसा धन जो अत्यंत पीडा, धर्म त्यागने और बैरियों के शरण में जाने से मिलता है, वह स्वीकार नहीं करना चाहिए।

3.जो बात बीत गयी उसका सोच नहीं करना चाहिए। समझदार लोग भविष्य की भी चिंता नहीं करते और केवल वर्तमान पर ही विचार करते हैं।
4. हृदय में प्रीति रखने वाले लोगों को ही दुःख झेलने पड़ते हैं। प्रीति सुख का कारण है तो भय का भी। अतएव प्रीति में चालाकी रखने वाले लोग ही सुखी होते हैं।

2.इस क्षण-भंगुर संसार में धन-वैभव का आना-जाना सदैव लगा रहेगा। लक्ष्मी चंचल स्वभाव की है। घर-परिवार भी नश्वर है। बाल्यकाल, युवावस्था और बुढ़ापा भी आते हैं और चले जाते हैं। कोई भी मनुष्य उन्हें सदा ही उन्हें अपने बन्धन में नहीं बाँध सकता। इस अस्थिर संसार में केवल धर्म ही अपना है। धर्म का नियम ही शाश्वत है और उसकी रक्षा करना ही सच्चा कर्तव्य है।

3.सच्ची भावना से कोई भी कल्याणकारी काम किया जाये तो परमात्मा की कृपा से उसमें अवश्य सफलता मिलेगी। मनुष्य की भावना ही प्रतिमा को भगवान बनाती है। भावना का अभाव प्रतिमा को भी जड़ बना देता है।

4.तेल में जल नहीं मिल सकता, घी में जल नहीं मिलता. पारा किसी से नहीं मिल सकता। इसी प्रकार विपरीत स्वभाव वाले एक दूसरे से नहीं मिल सकते।

आज के संदर्भ में व्याख्या- सच तो यह है कि हमारे पास संपत्ति या धन है वह किसी के पास जाना ही है. हम जो धन कमाते हैं उसे किसी न किसे रूप में कहीं खर्च अवश्य करते हैं, इस तरह जो धन है वह किसी की धरोहर होती है जो हम किसी को सौप्नते हैं. उसी तरह जो अचल संपतियाँ होती हैं वह भी हमारे बाद किसी न किसी को हस्तांरित होती हैं. आदमी अपने जीवन काल में धन और संपति को अपने सीने से चिपका कर रखना चाहता है, पर जो अपनी धन और संपति को किसी की धरोहर मानकर अपने जीवनकाल में ही सुपात्र को दान देता है उसे वीर ही कहा जाता है.

आज के संदर्भ में व्याख्या-कुछ लोग कहते हैं कि विश्व का सारा आधुनिक ज्ञान अंग्रेजी में है इसलिए उसे पढ़ना जरूरी है। आप देखें हमारे देश के विद्वान भी अपनी भाषाओं में बहुत सारा ज्ञान प्रदान कर गए हैं पर पाश्चात्य रहन-सहन के अंधानुकरण ने हमें हर तरह से तनाव की हालत में पहुंचा दिया है। आयुर्वेद में गिलोय रसायन सभी प्रकार की बीमारियों के इलाज के लिए उत्तम कहा जाता है। आजकल लोग अपना पेट भरने के लिए फास्ट फ़ूड के नाम पर जो खा रहे हैं वह हमारे देश के लोगों के लिए बीमारियों का कारण है। लोग समय पर भोजन नहीं करते और बाजार की चीजों से ही पेट भरते हैं और उससे शरीर में विकार भर जाते हैं। अगर हमारे शरीर को ऊर्जा पेट से मिलती है तो रोग भी वही देता है। अत: ऐसे भोज्य पदार्थों का सेवन नहीं करना चाहिए जिनसे पेट में विकार पैदा होते हैं। में यहाँ भोजन से आशय अन्न से-गेहूँ और चावल- बने पदार्थों को ही मानता हूँ। इनसे बाजार में बने पदार्थ जिस तरह खुले में रखे जाते हैं वह विष की तरह हो जाते हैं।अत: वह ग्रहण करने से बचना चाहिऐ.

लोग आजकल अपनी आंखों की परवाह न कर जिस तरह टीवी, कंप्यूटर और फिल्में देखने में उनको लगा रहे हैं वह उनके लिए हानिकारक होता है-इनके प्रयोग के जो नियम हैं उनका पालन करना चाहिए। जिस तरह हम इनका इस्तेमाल कर रहे हैं उसे देखते हुए तो हमें सुबह प्राणायाम अवश्य करना चाहिए इससे आंखों में स्फ्रूर्ति आती है।मैंने जगह पढा था कि आइब्रों करने से आंखों पर दुष्प्रभाव होता है इसका विश्लेषण भी किया जाना चाहिऐ।

सिर की महिमा सब जानते हैं पर उस पर अन्याय भी सभी करते हैं। सरकार ने दो पहिया चालकों के लिए हेल्मेंट अनिवार्य कर रखा है पर कुछ लोग इस नियम के विपरीत चलकर बहुत खुश होते है और देश में बढ़ती हुई दुर्घटनाओं को देखते हुए कहा जा सकता है कि आजकल के युवा अपने सिर के महत्व को नहीं समझते। अधिकतर मामलों में यह माना जाता है कि अगर वाहन चालक हेलमेट पहने होता तो वह शारीरिक हानि नहीं उठाता।

२.औषधि, धर्म,धन, धान्य, और गुरु के मार्गदर्शन वाक्य-इन पांच वस्तुओं का संग्रह अवश्य करें. जो व्यक्ति इनका संचय नहीं करता वह अपने जीवन की सार्थक नहीं बना सकता. लेकिन इन पांच वस्तुओं का उपयोग भी बहुत सोच समझ कर करना चाहिऐ वरना हानि भी हो सकती है.

३.हर मनुष्य को सभी विधाओं में निपुण होना चाहिऐ. बडे लोगों से विनम्रता, विद्वानों से श्रेष्ठ और मधुर ढंग से वार्तालाप का तरीक सीखना चाहिए. जुआरियों से झूठ बोलना और कुशल स्त्रियों से चालाकी का गुण सीखना चाहिए.
४.मनुष्य को ऐसे कर्म करना जिससे उसकी कीर्ति सब और फैले. विद्या, दान, तपस्या, सत्य भाषण और धनोपार्जन के उचित तरीकों से कीर्ति दसों दिशाओं में फैलती है.

५.अपना जीवन शांतिपूर्वक बिताने के लिए हर मनुष्य को धर्म-कर्म का अनुष्ठान करते रहना चाहिऐ. वह घर मुर्दाघर के समान हैं जहाँ धर्म-कर्म या यज्ञ-हवन नहीं होता. जहाँ वेद शास्त्रों का उच्चारण नहीं होता, विद्वानों का सम्मान नहीं होता और यज्ञ-हवन से देवताओं का पूजन नहीं होता ऐसे घर, घर न रहकर शमशान के समान होता है.

सर्प के मुख में विष न हो तो भी वह अपना फन फैला देता है, जिससे अन्य जीव डरकर पीछे हट जाते हैं। अगर वह ऐसा न करे तो कोई भी उसे मार डालेगा। इसलिए अपने आप को शक्तिशाली प्रदर्शित करना भी जरूरी है।

आज के संदर्भों में व्याख्या-चाणक्य के इस कथन का आशय यह है की हमें सांसरिक जीवन में कई बार दिखावे की आवश्यकता होती है क्योंकि यहाँ लोगों में देवत्व और राक्षसत्व दोनों का ही भाव होता है। हमारे साथ अच्छे और बुरे लोगों का संपर्क होता है पर किसके दिल में क्या है यह पता नहीं लगता। ऐसे में थोडी चतुराई जरूरी है। हमें अपनी कमजोरी किसी को नहीं बताना चाहिए और और अनावश्यक रूप से अधिक विनम्रता का भाव दिखाने से लोग कमजोर समझने लगते हैं। कभी किसी से वाद-विवाद हो तो अपने क्रोध और विवेक शक्ति का पूरा उपयोग करना चाहिए और ऐसा प्रदर्शित करना चाहिए कि हम शक्तिशाली हैं।

धन दौलत तो किस्मत का खेल है पर अगर जरूरी न हो तो अपनी आर्थिक तंगी का जिक्र सबके सामने नहीं करना चाहिऐ। कई बार तो ऐसे दिखाना चाहिए कि हमारे पास भी पर्याप्त मात्रा में