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CĀŅAKYA-RĀJA-NĪTI
likely that the original collections of maxims known
today as the work of Cāṇakya contained a choice of
maxims from a treatise on polity attributed to Canakya,
to which at a later date, other maxims and aphorisms,
not necessarily connected with polity but with other
subjects, in particular morals and ethics, were succes-
sively added.¹ Political topics receded, moral and
ethical became prominent.2 With the passage of
years, the word raja-niti probably lost its meaning of
kingship and government and acquired the connota-
tion of excellent, noble behaviour, not technically
royal, but still moral.³ The term rāja-nīti was, in any
case, not meaningless, since the maxims and aphorisms.
contained in Cāṇakya collections contain moral and
ethical maxims which could be meant for the guidance
of kings in the performance of their duties, though
they should be profitably followed by all men in their
dealings with others in the conduct of worldly affairs. 4
This seems even more true if we compare our Cāṇakya.
collections with the Burmese Nītiśāstra-s 5 (the Loka-
nīti, Rājanīti, Dhammanīti, Suttavadḍhananīti and
Niti Kyan) which borrowed extensively from Cāṇakya.
¹ cf. E. Monseur in CM, p. xiii; O. Kressler in CKr,.
pp. 15 sqq.; M. Winternitz, Geschichte der indischen Litteratur,
Leipzig, 1920, III, P. 135.
2 cf. J. Klatt in CKI, p. 14.
3 cf. J. van Manen, op. cit., p. xiv. In the present study the
term rāja-nīti is used in its classical sense.
4 N. N. Law in the Foreword to CRC, pp. xvii-xix.
5 cf. J. van Manen, op. cit., p. xv.
CĀŅAKYA-RĀJA-NĪTI
likely that the original collections of maxims known
today as the work of Cāṇakya contained a choice of
maxims from a treatise on polity attributed to Canakya,
to which at a later date, other maxims and aphorisms,
not necessarily connected with polity but with other
subjects, in particular morals and ethics, were succes-
sively added.¹ Political topics receded, moral and
ethical became prominent.2 With the passage of
years, the word raja-niti probably lost its meaning of
kingship and government and acquired the connota-
tion of excellent, noble behaviour, not technically
royal, but still moral.³ The term rāja-nīti was, in any
case, not meaningless, since the maxims and aphorisms.
contained in Cāṇakya collections contain moral and
ethical maxims which could be meant for the guidance
of kings in the performance of their duties, though
they should be profitably followed by all men in their
dealings with others in the conduct of worldly affairs. 4
This seems even more true if we compare our Cāṇakya.
collections with the Burmese Nītiśāstra-s 5 (the Loka-
nīti, Rājanīti, Dhammanīti, Suttavadḍhananīti and
Niti Kyan) which borrowed extensively from Cāṇakya.
¹ cf. E. Monseur in CM, p. xiii; O. Kressler in CKr,.
pp. 15 sqq.; M. Winternitz, Geschichte der indischen Litteratur,
Leipzig, 1920, III, P. 135.
2 cf. J. Klatt in CKI, p. 14.
3 cf. J. van Manen, op. cit., p. xiv. In the present study the
term rāja-nīti is used in its classical sense.
4 N. N. Law in the Foreword to CRC, pp. xvii-xix.
5 cf. J. van Manen, op. cit., p. xv.