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KAutilya statecraft - refer ignou notes along with them
Political science (BA Honours)
University of Delhi
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Topic:- Explain the theory of State craft initiated by
Kautilya. Do you think Kautilya state was a welfare state.
Name- Rohit Kumar Class- Ba(H) Political Science
Roll No.- 18/
Introduction
Kautilya, also known as Chanakya or Vishnugupta was a great scholar of repute who played a dominant role in the overthrow of the Nanda dynasty and founding of the Mauryan empire in the 4th century B. He was the adviser and prime minister of Chandragupta Maurya. The Arthshastra is believed to have been compiled between 300 BC and first century AD. A full text of the Sanskrit treatise published by R. Shamasastry of Mysore in 1909. Arthshastra deals with the problem of “acquiring and maintaining the earth”. It is thus the science which deals with the acquisition and protection of the means of livelihood. It is a treatise concerned with the political economy of the state and the structure and functions of public administration Contains 15 parts, 180 divisions, 150 chapters and 6,000 shlokas. Kautilya discussed one major theoretical exposition, that is the Saptanga theory of the state. Saptanga is from two words: Sapta and Anga, meaning seven organs or limbs-just as the
human body has several organs. For a smooth functioning of the human body harmonious relationship and proper functioning of all the organs are necessary. Similarly Kautilya believed that for the smooth functioning of the state atleast a harmonious relationship and proper functioning of seven organs are necessary. The Saptanga theory refers to seven Angas or at some places Kautilya called them Prakritis. These seven Angas or Prakritis that constitute a state and a very proper blending of functions of all these for the state is necessary to sustain in an efficient manner. The Angas are Swami, Amatya, Janapada, Durga, Kosha, Danda and Mitra. One should remember that these seven Angas have been mentioned by Kautilya in a descending order of magnitude. According to Kautilya, In the welfare and happiness of the people lies the king’s welfare and happiness. The Arthashastra is a textbook of practical politics and statecraft. One of the outstanding contributions of Kautilya’s Arthashastra to statecraft and governance in a monarchical state. Hence, Kautilya’s theory of state envisages a rational approach to governance and state craft which conceptualizes the state and the office of the kingship to be human artifacts.
In formulating the details of his political ideals, principles, plans and ethico-political strategies, Kautilya had taken cognizance not only of the events of his days, but also the ones that were likely to change the entire course of thought and action. That is why he and his Arthashastra have their marked relevance not only for our times, but also for the generations to come.
property and division of labour. The institution of private property existed and so did state-ownership. The state claimed ownership of common resources such as water and all residual, abandoned or disputed but unsettled private claims to property. Birds, fishes, vegetables on waterworks, irrespective of whether built by the state or private parties belonged to the state. The king is advised to maintain a diversified economy efficiently and profitably. Land, livestock, mining and fishing were all both in state and private ownership. Virgin land tracts were state-owned but arable land was cultivated both by the state and the private parties. However, state monopolies existed in gold, silver and gems, liquors, gambling. The state and local and foreign merchants were involved in trade and commerce
Nature of State
The Mauryan era of ancient India gave the world a significant treatise, the Arthashastra of Kautilya offers deep insights into political statecraft. Kautilya is known as the Indian Machiavelli because of his ruthless and shrewd tactics and policies reflecting an approach to statecraft including warfare.
The state of nature is imagined to be one of total anarchy, in which ‘might was right’.When people were oppressed by Matyanyaya, the law of the fish, according to which the bigger fish swallows the smaller ones, they selected Manu– son of Vivasvat the king. It was settled that the king should receive one-sixth of the grain and one-tenth of merchandise and gold, as his due. It was the revenue which made it possible for the king to ensure the
security and prosperity of his subjects. People agreed to pay taxes and he ruled by one person in order that they might be able to enjoy well-being and security. In Kautilya’s Arthashastra, there is no explicit theory of social contract as laid down by the contractualist. Neither does Kautilya use the contract to make the king all powerful.
The Saptanga Theory
The word “Saptang” indicates seven limbs, constituents or elements. Together, they constitute the State as an organism, “like a chariot composed of seven parts fitted and subservient to one another”. The Saptanga theory refers to seven Angas or at some places Kautilya called them Prakritis. These seven Angas or Prakritis that constitute a state and a very proper blending of functions of all these for the state is necessary to sustain in an efficient manner. The Angas are Swami, Amatya, Janapada, Durga, Kosha, Danda and Mitra. One should remember that these seven Angas have been mentioned by Kautilya in a descending order of magnitude.
Elements of State
Kautilya enumerated seven prakritis or essential organs of the state. They are as follow: (i) Swamin (The Ruler) (ii) Amatya (The Minister) (iii) Janapada (The Population) (iv) Durga (The Fortified Capital) (v) Kosha (The Treasury) (vi) Danda (The Army)
absolutely mandatory to prevent anarchy in a state. However, he also advises the King to exercise danda with utmost restraint. Its improper use turns the ruled against the ruler, a situation of revolt may also develop if a majority of the public are discontented ( atusta ) or disaffected ( apacarita ) and the army rises against the King. By virtue of his power to guard the violation of the Dharmas, the king is the fountain of justice. The king who administers justice in accordance with sacred law ( dharma ) evidence ( vyavahara ) custom ( samstha ) and edicts of king ( nyaya ) will be able to conquer the whole world.
Amatya
The king rules through an elaborate administrative machinery. Amatya stands for the higher echelons of administration who form an inner cabinet. The Prime Minister and the High Priest are the most important ministers. The Inner Cabinet assists the king to appoint the ministers and the executive heads of departments. The important ministers in Arthshastra include the priest, the prime minister, the commander of the Army, the Treasurer General and the Collector General. Amatya means high official in the administrative set-up. The number of Amatyas, according to Kautilya, should be around thirty-seven to forty-two. They are officers or administrators to the state or a cadre of officials from which different functionaries were recruited to the state for the smooth functioning of the state. Kautilya talked about several kinds of Amatyas and explained how could they be recruited and how they could conduct their work. Kautilya mentioned four kinds of
tests for recruitment – Dharmapada, Arthapada, Bhayapada, Lobhapada.
Janapada
This refers to the citizens settled in the territory of a nation. Kautilya points out that the territory of the state should be devoid of rocky, saline, uneven and thorny tracts, be free from wild beasts and abound in fertile lands, timber and elephant forests. The land should be watered by rivers and there should be suitable places for establishing villages and cities and should be provided with all means of communication. The people hould be industrious and followers of dharma. The king has to protect both land and the people from external aggression and make all possible efforts to promote the economic prosperity of the state.
Durga
Durga is the fourth element of the state and it literally means a fortress. Kautilya has referred to only four types of durgas, they are as under _ durga_ (surrounded by water), parvata durga (made of rocks) dhanvana – durga (surrounded by desert) and Vana – durga (surrounded by forests). The first two type of durgas were useful for protecting Janapada in case of emergency and the following two types provided shelters to the king in the event of any emergency. At that time the capital was the only town where different kinds of people were engaged in different kinds of activities and belonged to different social strata. The inhabitants of the Durga belonged to different Varnas
service and the senapati (commander in-chief) should generally belong to this caste. A good fighting and loyal army is an nvaluable asset to the King. The state should have a regular, large, disciplined and well trained military. It is crucial for the security of the state. The soldiers should be recruited from those families which are traditionally associated with military. The soldiers should have paid well and their families should be taken care of in most suitable way. Proper training and equipment should be made available. Well-fed and well trained soldiers can win any battle. The king should take care of the soldiers and the soldiers will be ready to sacrifice even their life for him.
Mitra
It refers to friends of the king. The monarch should maintain friendly relationship with traditional friends of his forefathers. He should also make new friendships. He should send gifts and other pleasantries for his friends. They should be helped in times of emergency. They should be loyal. Friends add to the power of the state. They are also important from foreign trade view point. Kautilya was always in favour of expanding the kingdom of the state and for that purpose he said that Mitra is an important constituent. The Swamin needed the help of his allies whenever he wanted to start an expedition. This aspect is actually discussed in details in discussion of foreign policy of the state.
➢ The seven prakritis or angas constituted what is called the Saptanga theory of the state which is considered the very major contribution of Kautilya towards the theoretical exposition of the ancient Indian political thought.
Role of the King
Kautilya gives extensive powers to the kings and attaches an element of divinity. His foremost duty is protection of the subjects and their property. King’s sources of power revolving around three sources– Prabhu Shakti (the power of the army and the treasury), Manta Shakti (advice of wise men, specially the council of ministers) and Utsah Shakti (charisma). Duties of Kings Kautilya’s Arthashastra does not believe in the ‘ Theory of Divine ’ origin of the Monarch. According to him, state is a human institution and it should be manned by a human being. So, the king should be the protector of the dharma of whole society. Arthashastra pointed out duties of kings are : Should follow his rajya dharma. Should exhibit attributes, i. Atma Vrata (self-control) Should ease the six enemies— Kama (lust), Krodha (anger), Lobh (greed), Mana (vanity), Mada (haughtiness), and Harsh (overjoy).
System of Law
Although, Kautilya’s state theory states the monarchical democracy, but the sole authority vested under the king to make law and that it derived from four sources Dharma (sacred law), Vyavhara (evidence), Charita (history and custom) and Rajasasana (edicts of the king). Arthashastra represents a system of civil, criminal and mercantile law. For instance, the
PROTECTIVE FUNCTIONS
- To protect:- (i) the life of his people, especially the ones in distress, the widows, the women without children, the women with infants, the orphans, the sick and the indigent; (ii) hermits, shrotriyas and students, and
(iii) property of the people; 2. To put down violence and maintain law and order;
To avert dangers and command the army;
To 'redress peoples' grievances;
To punish the wrong-doers; and
To administer justice impartially and in accordance with the sacred law (Dharma, evidence (Vyavhara), history (Samstha) and enacted law (Raajasthasana)
PROMOTIVE FUNCTION
To promote the moral and material happiness and welfare of his people, as in their happiness lies his happiness and in their welfare his welfare;
To enable them to pursue freely their independent efforts in life;
To maintain unity and solidarity;
To reward virtue;
To promote agriculture, industry and arts;
To regulate the means of livelihood especially of the labourers and artisans; and
To encourage education and help students.
A Critical Appraisal
One of the basic reasons for Kautilya’s emphasis on a strong state capable of creating order and providing good governance to his subjects is his acute awareness of the dangers of anarchy and being witness to the malady of his times - the prevalence of a number of small states constantly at war with one another. He was the first thinker who reached the pivot of realpolitik by stressing on a strong political centre in India and propounding a theory of politics which dealt with the practical concerns of administration and governance. He strongly believed that anarchy is worse than the highest tyranny. Although he was in favour of a powerful ruler, he made it very clear that this power is to be used only for the welfare of the ruled. The monarch’s powers were to be hedged in with many restrictions. He was to work 18 hours a day and all questions of political importance would be discussed in the two houses of parliament ( pura-janapada ), a powerful instrument to curb the King’s absolute authority. He also refers to the authority of canon law, customary law, usage and logical principles. Despite these restrictions on his absolute authority; the king is given the last say in all important matters of governance. This emphasis on the principle of kingship became the basis of consolidating perhaps the first centralized government in India.
However, Kautilya’s famous definition of politics is worthquoting even today: Politics is the acquisition of what has not been gained, the preservation of what has been acquired, the increase of what has been preserved, and the bestowal of the surplus upon the deserved.
Conclusion
The Arthashastra is a textbook of practical politics and statecraft. One of the outstanding contributions of Kautilya’s Arthashastra to statecraft and governance in a monarchical state. Hence, Kautilya’s theory of state envisages a rational approach to governance and state craft which conceptualizes the state and the office of the kingship to be human artifacts. The realist that Kautilya was he did not attribute the degeneration of state and society to destiny or divinity but he perceived it as the direct consequence of misrule, misgovernance and lack of a political vision. Thus he evolved such principles of political conduct and good governance that would cover all such contingencies. Though he did not theorize about the postulates of statehood and society, Kautilya was the first political thinker in history to discuss politics in administrative terms (in the vocabulary of good and bad administration) recognizing the former as mandatory to the maintenance of a good and just state. A good administration touches on citizen’s lives and therefore needs to continue on a
sound and permanent basis is the ultimate message of the Arthshastra. His chief concerns-presentation and development of the state in terms of a certain concept of distributive justice, security of subjects and stability of society have been clearly stated and these concerns have a modern futuristic vision of politics that is truly remarkable for his age and times. His administrative scheme is unsurpassed in every detail: central administrative machinery, provincial, local, legal and financial administration have all been dealt with in Arthshastra which remains to this day the oldest and the longest written text of public administration in the world.
KAutilya statecraft - refer ignou notes along with them
Course: Political science (BA Honours)
University: University of Delhi
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