Kautilya\'s theory of state- origin of state and saptanga theory, Indian political thought PDF

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Assignment paper for Indian Political Thought, Paper I, semester V, year III
Thinker- Kautilya, Topic- Kautilya's theory of state and saptanga theory with detailed account on each of the seven elements. The sources used for the preparation of the assignment has also been provided alongside...

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KAUTILYA’S THEORY OF STATE Assignment: Indian Political Thought

Introduction The entire discourse of political theory focuses itself on state and its function. However due to insufficient historical records, there is only a vague idea on the beginning of the concept of state and how men came to live under such a political set up. There are differences of opinion between various political theorists on the origin, function, objectives and elements of state. The word state derives itself from the Latin word Statvs which translates as “condition” or “status”. Common perception suggests, state as a politically organized society sees its origin with the Greek City state. Aristotle viewed the existence of state as natural growth of family and village. The Romans adopted the idea of state from Greeks and applied it to a bigger geographical territory. The definition of state was provided for the first time in ancient India by Kautilya in Arthashastra. As per him “no territory deserves the name of kingdom (state) unless it is full of people and controlled by an agglomeration of power with absolute authority over the territory”. Kautilya also popularly known as Chanakya has written many treatises on ethics and statecraft which takes a major shift in perspective of other popular ancient works where religion dominates. Arthashastra cannot be considered as a theoretical approach to politics but it is an authoritative teaching on state and statecraft addressed to the king or the ruler. Genesis of Arthashastra Understanding the concept of Purusharthas, the principal objects of human life- Dharma, Artha, Kama and Moksha is necessary for the proper understanding of Arthashastra. Dharma as prescribed in the ancient texts is the virtue or righteousness that one acquires through the proper disposal of one’s duty. Artha is the virtue derived from acquiring material wealth and prosperity which is promoted through the institutions of polity. Kama refers to the gratification of desires and sensual enjoyments and Moksha is the final liberation of the soul through self-atonement. In the era before Kautilya all writings that emerged focused on the attainment of Dharma which was hugely regulated by Dharmashastra. The principal objective of life was considered to be the pursuit of Dharma leaving the other three Purusharthas to subsidiary positions. However, Arthashastra was instrumental in changing this discourse highlighting that the pursuit of Artha is as significant as that of Dharma in human life and in that matter any other Purusharthas. Before Arthashastra, there was no one consolidated work on the knowledge of polity as it was scattered across multiple ancient writings. This was mainly because Artha only enjoyed a subservient position to Dharma until then. Kautilya was able to construct Arthashastra into an equally authoritative text as Dharmashastra. Instead of elaborating on the duties of the kings as earlier texts did, it provided an authoritative guidance for kings who wished to take over the earth. It is considered as the first manual on state craft and the art of administration. Kautilya’s theory of State A) Theory of Kingship Kautilya views state to take its origin as a result of practical necessity of humans. The theoretical aspects of State were not expounded by Kautilya, him not being a political theorist. However, there are mentions on the origin of state in Arthashastra which is necessary for the wholesome understanding of Kautilya’s theory of state. According to him, humans were afflicted by the anarchical Matsyanyaya which is the proverbial ‘judicial’ tendency of the larger fishes to swallow smaller fishes in comparison to them. Kautilya argues that it was to overcome from this Hobbesian kind of situation that people placed Manu (Vaivasvat, son of sun God), the first king as the Monarch to bring about a regulated society where people felt security.

Kautilya illustrates here that, the authority of the king to rule his subjects is derived from the people who selects him. People expected the monarch to offer safety and security, enhance prosperity and punish those who deviate to the acts of Anarchy. In return the people were expected to pay royal dues or taxes to enable his to perform the functions assigned to him. It is evident that Kautilya’s political teachings are centred around the king and the ideals propounded by him are suitable to monarchy and not any other types of polity like aristocracy or monarchy. It was a sin to treat the king with disrespect and he was given the highest regard of that of superior gods. Functions of state as carried out by the monarch is spelled out by Kautilya as ensuring safety of women and property of subjects alongside protecting them from 8 types of natural calamities, namely fire, flood, epidemic, famine, rats, snakes, tigers and evil spirits. He also enlists the different punishments for different types of crimes. The duties of the king in matters of defence have been divided into three. i) ii) iii)

Defending external enemies and defendants Maintaining law and order within the territory of state Protection of subjects from natural calamities

OP Guaba writes “Kautilya has sought to make state machinery an instrument of material, cultural and spiritual wellbeing of the people.” He further continues that the state shall not only be responsible for safekeeping of Dharma but also in the regulation of relationships, trade and occupations, entertainment, animal slaughter, Taxes and interests etc. He also burdens the state with the responsibility of supporting the destitute, pregnant women, new-borns, orphans and the aged thereby synthesizing a network of social security. Therefore, it is safe to underline that he prescribes the formation of state which is not only authoritative but also welfarist. B) Saptanga Theory of State Though not original to Kautilya, he draws the structure of state to the saptanga/Seven organs theory. As name suggests state is a combination of seven elements which perform different functions and is incapable of existing alone. It is the composite functioning of theses seven elements that makes the structure and functioning of state absolute. According to him the seven elements are I) II) III) IV) V) VI) VII)

Swami: the king Amatya: minister Janapada: territory and population Durga: fort Kosha: territory Danda: army Mitra: ally

Saptanga theory not only provides an organic theory of state but also assigns definitive functions to each organ. Though he compares each organ to different parts of chariot, he views state as a living entity. Swami is the soul of the state and each element is inferior to the preceding one in terms of importance. However, the western conception of state doesn’t deem necessary the seven elements elucidated by Kautilya. Western political theory identifies the elements of state as Population, territory, government and people. Other organs are not seen as necessary conditions to the existence of state by several modern theories of state. Ruchi Tyagi writes “Inclusion of Mitra and Sena as separate elements of state may not be acceptable today, but it had a marked importance in an age when theory of Separation of Powers was not predominant and when state meant nothing but the sole embodiment of the highest executive authority, subject only to the supremacy of laws.”

By the inclusion of mitra as an organ of the state, Kautilya presents the state to be existing among many others in an international sphere of reference thereby recognizing the state’s sovereignty and interdependence with other states The seven elements may be discussed as follows Swami (The sovereign King) For Kautilya, the king is the supreme authority of the state. Success of Government and prosperity of state largely depends on the competence of the king. This concept can be traced back to the invasion of Alexander and Bhishma’s teachings in Mahabharata which highlighted the tendency of states to descend into anarchy in the absence of a strong sovereign. A ruler must be well versed in Anviksiki (represented by 3 philosophical treatises of Samkhya, yoga and lokuyata), Trayi (Vedic lore), Dandniti (political science) and theories of all trade and occupation. The king being vested with the responsibility of safeguarding dharma, must possess wisdom, foresight and should have his sense under control. Though Kautilya places King in the position of highest importance, he reiterates that state should be liberal and should not degenerate itself to tyrannical rule. Kautilya’s writings stands different from earlier writings as it does not emphasize much on Brahmanical authority by giving the sovereign power to abolish, traditions, laws, customs, rituals and practices that doesn’t go along with the wider interests of the people. Kautilya through his theory of state in Arthashastra seeks to create a welfare state that takes a positive role in creating conditions of order and stability. Alongside he prescribes the establishment of system of training an education of young princes which is in line with Plato’s idea of philosopher king. Amatya (the minister) By Amatya, Kautilya refers to a council of ministers which is more of a cadre of service. Political thinkers of ancient India have widely identified the role of ministers as advisors and counsellors. A King cannot carry out his duties properly without the aid of his council of ministers, just like a carriage with a single wheel cannot work. Kautilya classifies ministers on their qualities into two categories. Those who are of indigenous origin, noble family, firm determination and retentive memory and artists, economists, wise, clever, orator, powerful debater, charming, tolerant, enthusiastic, impressive, gentle, capable and loyal to the king, healthy, steadfast etc were worthy of becoming prime minister. And those who possessed half or quarter of these could become minster of middle or lower grade. Janapada (territory, population) From ancient times, territory and population were considered inevitable to the formation of a state. He specifies the number of houses in villages, distance between villages, boundaries and where the population of each caste should reside. He encouraged migration of people from other countries into new villages. Village was the smallest unit of Janapada called Grama. All economic activities were thought to be concentrated in these villages and kingdom was to be protected by fortified capitals and towns along the frontiers. It should also have productive land, good roads and waterways and should be sustained by a productive economy. Durga (fort) According to Kautilya, forts have to be erected at the frontiers under the guidance of antapala to protect the janapada from attacks of external forces. Saletore writes “Kautilya’s theory of forts may be summarized thus: as between forts and people, the latter were more important, while as

between the fort and treasury, it was the former that was important. He would, therefore, in last resort place reliance upon the people, and the fort, and as between these he would prefer the people.” Kosha (treasury) Kautilya’s opinion on financial administration was similar to that of Manu. Treasure accumulated by righteous and legitimate means should be maintained and amassed by the king in similar manner. Treasury should be so maintained and accumulated that it should be able to stand the strain of expenditure even during adverse times. Kautilya opines that Treasury is even more important to the state than an army, as an army could be mobilized and maintained only with the aid of treasury. The most important source of revenue was agriculture. State is entitled to the produce of the crown land and one sixth the produce of other land. Custom duty or Shulka used to be imposed on exports, imports and indigenous goods. Taxes shouldn’t be imposed heavily on the citizens that it may drain them of wealth i.e. Without harming or injuring them. Kautilya compares the right way of tax collection to the way honey bees collect honey without bruising the flower or how a calf drinks milk from its other cow without injuring it. He reminds that nothing would harm him more than oppressive taxation. Taxes imposed should be equitable and reasonable. Danda (army) Armies not only defend the sate against external aggression but also carries out offensive strikes in enemy camps which was an unavoidable military strategy during ancient times when the country was divided into multiple states. Kautilya lists the qualities of soldiers as valiant warriors, well versed in art of war and should be tested for loyalty. He prescribes that the army should contain maximum kshatriyas, as they are descendants of king’s father and grandfather. The wives and families of the soldiers are also contended with the maintenance received from the state. Soldiers should not have any interests other than that of the state and they should share the prosperity and adversity of the king. Kautilya allows people from the lower castes to join the army as they have strong warriors but doesn’t allow Brahmins as according to him are susceptible to supplications and prayers of army. Mitra (Ally/friend) An ally is of paramount interest to the king. The ancient thinkers were guided by this notion as can be seen in the writings of Manu where he states that a true friend is more valuable than land, gold or property. Kautilya also felt the need of an ally as indispensable as a king without a friend can easily fall prey to the attacks of enemies. The concept of ally propounded buy Kautilya is based on ethical consideration. An ideal ally is one with whom there is no possibility of rupture and is ready to help when the occasion demands and should possess qualities like being constant, amenable to control, powerful in his area, sharing a common interest, ability to mobilise his forces and one who doesn’t double cross. Modern Day Significance of Kautilya’s Theory of State The main constitutive aspect of Kautilya’s Arthashastra is the political unification of the state with emphasis on how the ruler should protect his territory and how territory is acquired. Many theoretical aspects or ideas that are mentioned are crucial for dealing with multiple internal and external matters relating to strategic planning and formulation of foreign policy by enduring Indian tradition. Therefore, Arthashastra has been viewed as a classical text on political theory, state craft and international relations. In spite of all these, it was “orientalised”: not given due recognition in western political discourse until Max Weber.

The Saptanga Theory itself serves as the proof to the paradigmatic advance of Indian political thought as well as statecraft. It points toward the correlation of forces between states which is the basis of shadgunya theory: the six ways of carrying out foreign policy. “The concept of Matsyanyaya provides an understanding of politics of interest and power struggles in and between political communities”. Liebig traces the “manifest presence of Kautilya in Modern India with Nehru’s engagement with Arthashastra during his time in the prison. Kautilyan concepts are often used latently in Indian political and social discourse which could be understood through Pierre Bourdieu’s ecological concept of habitus which is the “past incorporated during socialization is shaping present patterns of perception, thought and behaviour- individually and collectively”. Liebig associates the rise of India to a significant position of power to the manifest and latent presence of Kautilyan thought in modern India referring to the Kautilyan realist learning curve taken by India since 1947. Conclusion Kautilya’s theory of state bears partial resemblance to the modern notion of state as it adds a few more elements to it. Kautilya through his organic theory of state highlights the importance of different elements in relation to the purpose it serves for the state. As per Sharma Arthashastra deals with multiple modern days concepts such as good governance, responsiveness of government, administrative efficiency, good quality of life etc. The political thoughts propounded by him in Arthashastra has stood the test of time and has proved to be relevant in present time if not explicitly, at least implicitly Reference CPK Gautam, Kautilya’s Arthashastra and its Relevance to Contemporary Strategic Studies, 2017 https://usiofindia.org/publication/usi-journal/kautilyas-arthashastra-and-its-relevance-tocontemporary-strategic-studies/ Talk by Michael Liebig on "Relevance of Kautilya's Arthashastra for Modern Political Science" https://www.idsa.in/event/TalkbyMichaelLiebig_ArthasastraforModernPoliticalScience

Kaur, K. (2010). KAUTILYA : SAPTANGA THEORY OF STATE. The Indian Journal of Political Science, 71(1), 59–68. http://www.jstor.org/stable/42748368 Liebig, M. (2013). Kautilya’s Relevance for India Today. India Quarterly, 69(2), 99–116. http://www.jstor.org/stable/45072716 Kautilyas Relevance in Contemporary world, The Tribune https://www.tribuneindia.com/news/archive/book-reviews/kautilya-s-relevance-in-contemporaryworld-566227 OP Gauba, Indian Political thought, 2015 Ram Ratan, Ruchi Tyagi, Indian Political Thought...