Question

what are the comparison of arthashastra and manusmriti

Answer 1

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The Arthashastra (IAST: Arthaśāstra) is an ancient Indian treatise on statecraft, economic policy and military strategy, written in Sanskrit. ... The title "Arthashastra" is often translated to "the science of politics", but the book Arthashastra has a broader scope.

The Manusmṛti (or "Laws of Manu", Sanskrit Manusmṛti ; also known as Mānava-Dharmaśāstra मानवधर्मशास्त्र) is the most important and earliest metrical work of the Dharmaśāstra textual tradition of Hinduism. ... The text was first translated into English (from manuscripts) in 1794 by Sir William Jones.

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Answer 2

Answer:

Virtue (dharma), wealth (artha), pleasure (kama) and liberation (moksa) are the four great aims to be attained by all human endeavour, and the pursuit of each of these was aided by a normative science (shastra) devoted to an exposition of its nature and the means to its attainment.

Virtue (dharma), wealth (artha), pleasure (kama) and liberation (moksa) are the four great aims to be attained by all human endeavour, and the pursuit of each of these was aided by a normative science (shastra) devoted to an exposition of its nature and the means to its attainment.The Manu-Smriti is the leading work on the sacred law (dharma-shastra) of ancient India and the Artha-shastra of Kautilya takes the same rank among the manuals of polity - The former is a metrical work of 2,685 verses, though a few versions include some more. It purports to contain the teachings of Manu (svayambhuva) expounded at his desire by his pupil Bhrigu to the sages who approached him for knowledge of the dharma of all varnas (castes). Manu is a hoary name in Indian tradition, and Bhrigu is equally legendary. The present text was apparently composed out of the earlier material passing under the name of Manu and was certainly revised once afterwards to bring it abreast of changed notions of morality. The revision may be dated between the second century B.c. and second century A.D. Well over 250 verses of the Manu-Smriti occur in the several sections of the Mahabharata, and many legends are common between the two works; it was long held that the Smriti borrowed from tre Epic; but Kane has argued with much force in favor of the opposite view, and demonstrated the probability of the original draft of the Smriti having preceded the extant text of the Epic. On the other hand, the Smriti is much in advance of the early Dharma-shastras of Gautama, Baudhayana, and Apastamba, which must be placed at least some centuries earlier. While there is much agreement between Manu and Kautilya in the fundamentals of sociology, their differences in detail on such matters as niyoga and divorce clearly indicate that the more puritanical views of the Smriti belong to a slightly later age than the Artha-shastra. The Manava School cited by Kautilya is clearly not represented by the extant Smriti.

Virtue (dharma), wealth (artha), pleasure (kama) and liberation (moksa) are the four great aims to be attained by all human endeavour, and the pursuit of each of these was aided by a normative science (shastra) devoted to an exposition of its nature and the means to its attainment.The Manu-Smriti is the leading work on the sacred law (dharma-shastra) of ancient India and the Artha-shastra of Kautilya takes the same rank among the manuals of polity - The former is a metrical work of 2,685 verses, though a few versions include some more. It purports to contain the teachings of Manu (svayambhuva) expounded at his desire by his pupil Bhrigu to the sages who approached him for knowledge of the dharma of all varnas (castes). Manu is a hoary name in Indian tradition, and Bhrigu is equally legendary. The present text was apparently composed out of the earlier material passing under the name of Manu and was certainly revised once afterwards to bring it abreast of changed notions of morality. The revision may be dated between the second century B.c. and second century A.D. Well over 250 verses of the Manu-Smriti occur in the several sections of the Mahabharata, and many legends are common between the two works; it was long held that the Smriti borrowed from tre Epic; but Kane has argued with much force in favor of the opposite view, and demonstrated the probability of the original draft of the Smriti having preceded the extant text of the Epic. On the other hand, the Smriti is much in advance of the early Dharma-shastras of Gautama, Baudhayana, and Apastamba, which must be placed at least some centuries earlier. While there is much agreement between Manu and Kautilya in the fundamentals of sociology, their differences in detail on such matters as niyoga and divorce clearly indicate that the more puritanical views of the Smriti belong to a slightly later age than the Artha-shastra. The Manava School cited by Kautilya is clearly not represented by the extant Smriti.The Artha-shastra of Kautilya is a prose work in fifteen Books comprising 6,ooo units (slokas) of 32 syllables each in length. The long-forgotten work was recovered in 1909, and gave rise to a long and manysided debate regarding its authenticity and real date. But no decisive grounds have emerged for regarding the work other than what it purports to be, viz. the work of the Chancellor of Candragupta Maurya composed about 300 B.c.

Explanation:

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