kautilya

modern political thougths

1. Chanakya The Guru Of Chandragupta Maurya - Sudarshan Jha

2. INTRODUCTION Chanakya

3. Kautilya is also known as Chanakya or VishnuGupta. He was an Ancient Indian Teacher, Philosopher, Economist, Jurist and R oyal Advisor He wrote the golden book of I ndia’s history .i.e., ‘ Arthashastra’ Chanakya taught Chandragupta Maurya and had a great influence in the formation of his empire. i.e. , T he Mauryan Empire . 375 BC – 283 BC

4. Arthashastra Science of Politics

5. Assumed to have been written by ‘ Kautilya’ also called ‘Chanakya’ and ‘Vishnugupta’ in about 4 th century BC. Manuscript was discovered by R. SharmaSastry , a literate and librarian in Mysore Oriental Library , who published it in 1909. It has 15 parts/books, 150 chapters and about 6000 verses. First 5 books : Internal Matters of State . 6 to 13 books : External Matters of State. 14 to 15 books : Other issues of State. Arthashastra belongs to Dandashastra and it also known as Nitishastra. Statecraft is the main focus of Arthashastra . However it also discusses Dharma and we see the continuity between Manu and Kautilya.

6. It was the first Shastra to make politics autonomous of Religion, Ethics and Morality (Dharma), first to prescribe policies of Statecraft based on notions of national interest and pure power politics, first to provide such detailed description of public administration and governance (economics, law, foreign policy/diplomacy, military strategies and intelligence ) , first book on real politics. Kautilya defines statecraft as Arthashastra . Artha denotes material well-being . According to him , the most important objective of the king is to secure the material well-being of his people . Artha : wealth – source of livelihood of men; earth inhibited by men represent wealth – so, Arthashastra is the science which explains the means of the attainment and protection of that earth – Science of Politics. “Material well-being alone is supreme” says Kautilya.

7. Universal political virtues – Rights, Equality, Justice – are meaningless for those who are without means of livelihood – wealth. For Kautilya, there is no ‘stand alone’ morality in politics separated from power, interest and wealth. Without exercising political power and pursuing material wealth, there won’t be morality in the political sphere. Instead, in the political sphere, power and wealth on the one side and morality/ethics on the other side are dialectically interrelated.

8. Origin of State

9. O rigin of State Absence of State : Arajakta: Matasyanyaya (the law of fish) This is because of inherent weakness in human nature – lust, greed, striving or power/domination, ego, selfishness. People tired of Matasyanyaya approached Manu to lead them as King to establish peace, order and Dharma. K nown as Manasputra of Bramha dev. And for well functioning of state, they agreed to give 1/6 th of their grain and 1/10 th of their profit from trade/business. State originated to maintain peace, order, welfare of the people. Kautilya told about absolte power to king but with some religious restrications.

10. SAPTANG THEORY OF STATE POWER

11. ‘S aptang' – Theory of State Power It explains the seven limbs of the state . Which also means seven elements of sovereignty. Sovereignty is protected with the assistance. Just like hu man body is made up of various organs. According to him state have Seven consecutive elements (Prakriti) of state Swami (King: centre of the state) Amatyas ( Senior Ministers) Janapada (People & Territory) Durgas (Fort) Kosha (Treasury ) Danda or Bala (Army/Police) Mitra (Ally/Friend) The ranking of the seven elements is an expression of a logical and substantive hierarchy and generative principle: Swami generates Amatyas; Swami and Amatyas then generate Janpada and so on…

12. State power is the aggregate of the seven factors. Development and optimization of these elements enhances state power. Kautlya supports “expansionary foreign policy” King must be passionate and willing to be the “Chakrovarty Sammrat ”. Political actions of the King should be guided by state power (status of seven elements) and National Interest (to preserve the State).. Policy in Inter-state relation - 6 Guna ( Six fold policy) Sandhi – if you are weak then make alliance ; Bigraha – if you are strong then fight ; Yana – Don’t fight/ intervene; make strategies like patrolling , Asana – active inactivity/ looking at other but waiting ; Dvaidhibhava – flux ; Samsraya – taking shelter of the powerful ;

13. Policies for both internal and external actions – 4 Upaya ( Four fold policy) Sama – reconciliation ; Daana – give and take Danda – use of force ; Bheda – divide and rule . Three typs of wars :- 1.parakrama yuddha . 2 . Kut yuddha . 3 . Tushnim yuddha. Types of victories :- 1. Dharam vijay. 2. Lobh vijay. 3. asur vijay.

14. ELEMENTS OF T HE STATE

15. 1. KING – THE RULER - SWAMI First and the most important element. King or Swami is the ruler / the sovereign / the monarch. He should be a native of the soil. King owns the State – acquires it, maintains it, develops it and expands it. ‘King and his Kingdom’ – all seven elements can be reduced to this element. King should be the best among all – should have God like virtues Virtues: inviting, intelligence/intuition, enthusiasm, self-restraint.

16. He should possess highest qualities of leadership, intellect, energy and personal attributes – brave and well learned. King should have knowledge of four Sciences – Anviksiki (Philosophy), Treya (3 Vedas), Varta (Science of Wealth ), Dandaniti (Science of Governance ). He should be wise, righteous, truthful, resolute, enthusiastic, disciplined , not breaking promise, showing gratitude, having lofty aims, being stronger than neighbouring kings and having ministers of high quality . He should be a role model for his subjects . A strong and able King having the six elements poorly developed can turn around the State into a powerful and strong State.

17. On the other hand, a weak and un-virtuous King, given with well developed six elements may ruin the State. Duties of a King – Raksha – to maintain peace, order, dharma, protecting weak from strong, giving Justice ; Palana – Economic well being, livelihood, fulfilled life ; Yogshema – Social Welfare: care of the needy/poor, widows, old age, weak . King should utilize every bit of his time – Daily time table from 1:30 am to 10:30pm King is bound by ‘Rajdharma’ and not by conventional morality/ethics . King is the source of rational/positive laws (Rajashana) – which gets precedence over Shastra Laws; other sources like traditions or customs “In the welfare and happiness of the people lies the King’s welfare and happiness ”

18. Personal Ethics - Expected Qualities Qualities of an inviting nature (Abhigamika Guna) Qualities of intellect and intuition (Prajyna Guna) Qualities of enthusiasm (Utsaha Guna) Qualities of self-restraint and spirit (Atma Sampad) To control Shatru-Shadvarga the six enemies of sex, anger, greed, vanity, haughtiness and over joy.

19. 2. AMATYAS – Higher Bureaucracy of t he State Mantri/ Amatya/ Council of Ministers King needs assistance in Governance Chosen on merit/ personal virtues/ loyalty/ noble birth Four types of tests – Dharmopadha – (religious allurement) Arthopadha – (monetary allurement) Kamopadha – (love allurement) Bhayopadha – (allurement under fear) – military/war strategy Of these ministers, those who pass fear allurements shall be appointed in immediate services (military) Those who pass in all, shall be appointed as a prime minister, Those who couldn’t pass shall be appointed in mines, forest depts.. Council of Ministers – neither big nor small; kings should take advice Most important posts – Mantrin (PM), Senapati, Rajapurohit (Chief Priest) and Yuvraaj

20. 3. JANAPAD – Territory & Population Self – sustaining territory : Should contain fertile lands, mines, timber, pasture grounds, forests, water ways, etc. Politically conscious people aware of their dharma Sufficient numbers of cultivators, traders, artisans People follow Varna Dharma , but caste mobility allowed; Shudra are farmers (progressive because varna dharma followed for division of labour (karma) not by birth as such) Migration and intra-state migration to encourage people to settle in new villages – population balancing Village – 100 to 500 households; Distance between them 1-2 kosha (5-6kms) Decentralized Governance : Village and town councils Corporations and Caste guilds : semi-autonomy

21. 4. DURGA – Fortified Capital Multi-purpose: Security from external attack , forest tribes, wild animals, army training, secret wars, welcome to foreign Kings/ delegates, state functions The security of the treasury and the army depends on these forts. Battle can also be controlled from these forts effectively Four types – Audak Fort : trenches always filled with water Parvat Fort : surrounded with high mountains and rocks Danvan Fort : surrounded with desserts and there should be no water nearby Van Fort : built in dense forest First two – Audak and Parvat for defense Next two – Danvan and Van for shelter These forts are guarded by army and forest tribe In case needed, King may hide himself in such fort to protect himself from external attacks

22. 5. KOSHA – The State Treasury Represents Public Finance – health of the treasury determines State capacity to maintain army and bureaucracy, carry out effective governance and ensure welfare of the people It is more important than Army or Danda The foremost duty of the King is to keep the treasury full and prosperous Treasury should be collected and maintained honestly and righteously . Treasury should be able to maintain the state in the time of difficulty for a long time Source of Revenue – Tax : 1/6 th Agriculture produce; 1/10 th trade/commerce; custom and excise taxes, sales tax, village tax etc. Taxes should be moderate Description of jewels, metals, coins, items in Kosha It also prescribes how to recoup the treasury after war or during emergencies

23. 6. DANDA – Police, Army, Force State has monopoly of use of force/ coercion to maintain peace & order Strong, disciplined and happy Army is a must to protect and maintain State – for this State must pay adequately and timely to the soldiers A good soldier should be loyal, adventurous, courageous, brave, well versed in military science ; he should receive best training in warfare Types of Army – Maula – permanent, hereditary, on state roll Bhrtaka – paid Shreni – given by caste guilds Mitra – given by friendly state Amrita – prisoner of war Atavika – tribal soldiers Autsahika – wandering kingless/headless arm Permanent and paid Army is preferred – preferred, but no ban on lower castes; but Brahmanas not recommended Infantry (foot soldier); Chariots ( rath ); Elephants and Cavalry (on horse force) Divisions and sub-divisions

24. 7. MITRA – Friendly Kings and States It is part of Foreign Policy Determined by first Six Prakritis No permanent friend or enemy – every state acts to maximize its own interests and power Alliances and friendships are good only so long as they appear in the best interest of both states Qualities of an ideal Mitra – Constant, amenable to control, powerful, having common interest, keeps promises, able to mobilize force to help Types of Mitra – Sahaj Mitra – through near relative, friendship of generations Kritrima – made by effort, obligation Prakrta – enemy of enemy, friend of friend Types of enemy – Sahaj Shatru – own relatives Kritrima – made by effort, hostility Prakrta – neighbouring King

25. T he Element of Sovereignty Absence of conceptual equivalent in Sanskrit of the notion of State sovereignty Kautilya was convinced that society can never hope to be in peace without a strong state. Swami is a sovereign, owing allegiance to none. The word Swami is derived from the word Swayam, which refers to self determining. The crystallization of sovereignty in the king’s court and also in the metropolitan centers, if not in the peripheral tribal republics. Overriding authority of the king's decree over all other judicial processes Sovereignty appeared to be imbibed in monarch, the Swami

26. S ources of Law Dharma (cannon law) Vyavahara (customary law) Samstha (usages) Rajashasana (logical principles) Kautilya was of the view that in case of conflict of interpretation, the King should himself decide the dispute and his interpretation is to be upheld as final.

27. F orms of Government Mention of Dvairajya (rule of two), Vairajya (rule by foreign ruler), Sanghavritta (council of rulers), V.R. Mehta suggests not to categorize government either as absolute monarchy or oriental despotism or constitutional monarchy. Monarchy is assumed to be the normal form of government Checks on the absolute power of the Monarch Training in Dandaniti to use his power with judiciousness Purohita to remind him his duties Moral Pressure: fear of losing throne Popular uprising against Oppressive Threat to migrate to better governed state

28. H ereditary Monarchy Succession to the Throne - Continuity of rule in same dynasty – if Prince is properly trained If Prince is not properly trained, Daughter’s son may be appointed In the absence of such Prince, Princess or Widow of the late ruler to be vested with powers The widow to wield authority till a son is born to her (by Niyoga) and duly crowned

29. F unctions of State PROTECTIVE FUNCTIONS 1. 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; 3. To avert dangers and command the army; 4. To 'redress peoples' grievances; 5. To punish the wrong-doers; and 6. To administer justice impartially and in accordance with the sacred law (Dharma, evidence (Vyavhara), history (Samstha) and enacted law (Raajasthasana)

30. Functions of State PROMOTIVE FUNCTIONS 1. 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; 2. To enable them to pursue freely their independent efforts in life; 3. To maintain unity and solidarity; 4. To reward virtue; 5. To promote agriculture, industry and arts; 6. To regulate the means of livelihood especially of the labourers and artisans; and 7. To encourage education and help students.

31. Bibliography : - From Wikipedia , the author Bhawna Arya + the great notes provided by our ma’am. THANK YOU