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Shloka 10

Family and Relationships — Chanakya Niti

अन्यथा वेदशास्त्राणि ज्ञानपाण्डित्यमन्यथा ।

अन्यथा तत्पदं शान्तं लोकाः क्लिश्यन्ति चाह्न्यथा ॥

anyathā vedaśāstrāṇi jñānapāṇḍityam anyathā |

anyathā tatpadaṃ śāntaṃ lokāḥ kliśyanti cāhnyathā ||

The teachings of the Vedas and śāstras are one thing; knowledge and scholarship are another. The tranquil state is something else again; yet people are afflicted in still another way.

अन्यथाotherwise / in one way
अन्यथा:
TypeIndeclinable
Rootअन्यथा
FormAvyaya
वेदशास्त्राणिthe Vedas and śāstras
वेदशास्त्राणि:
TypeNoun
Rootवेदशास्त्र
FormNeuter, Nominative, Plural
ज्ञानपाण्डित्यम्scholarship of knowledge / learnedness
ज्ञानपाण्डित्यम्:
TypeNoun
Rootज्ञानपाण्डित्य
FormNeuter, Nominative/Accusative, Singular
अन्यथाotherwise / in another way
अन्यथा:
TypeIndeclinable
Rootअन्यथा
FormAvyaya
अन्यथाotherwise
अन्यथा:
TypeIndeclinable
Rootअन्यथा
FormAvyaya
तत्पदम्that state/position (i.e., the true goal)
तत्पदम्:
TypeNoun
Rootतत्पद
FormNeuter, Nominative/Accusative, Singular
शान्तम्peaceful / tranquil
शान्तम्:
TypeAdjective
Rootशान्त
FormNeuter, Nominative/Accusative, Singular
लोकाःpeople
लोकाः:
TypeNoun
Rootलोक
FormMasculine, Nominative, Plural
क्लिश्यन्तिsuffer / are afflicted
क्लिश्यन्ति:
TypeVerb
Rootक्लिश्
FormPresent, Parasmaipada, 3rd person, Plural
and
:
TypeIndeclinable
Root
FormAvyaya
अह्न्यथाday after day / repeatedly (lit. otherwise in days)
अह्न्यथा:
TypeIndeclinable
Rootअह्न्यथा
FormAvyaya
Chanakya (Kautilya)
अनुष्टुप्
Ancient EthicsSanskrit LiteratureHistory of Political ThoughtClassical Philology
VedasShastra (treatises)Knowledge (jñāna)Scholarship (pāṇḍitya)People (lokāḥ)Peaceful state/position (śānta pada)

FAQs

In the broader nīti-śāstra milieu, such verses commonly juxtapose textual authority (Veda/śāstra) with practical realities of social life. The formulation reflects a historical discourse in which learned traditions and everyday experience were frequently presented as misaligned, a theme visible across didactic Sanskrit literature.

The verse frames these domains through repeated ‘anyathā’ (“otherwise/differently”), suggesting perceived divergence: authoritative teachings, learned expertise, an idealized peaceful condition, and the actual condition of people are represented as not coinciding.

The repeated adverb ‘anyathā’ functions as an anaphoric device, creating a rhetorical cadence of disjunction. The compound ‘vedaśāstrāṇi’ compresses multiple sources of authority into a single unit, while ‘tatpadaṃ śāntam’ is semantically flexible (pada as “position/state/footing”), allowing the line to gesture toward an ideal condition contrasted with ‘lokāḥ kliśyanti’ (“people suffer/are afflicted”).