WHO WAS KAUTILYA? Chanakya, also called Kautilya or Vishnugupta was a Hindu statesman and philosopher who wrote a classic treatise on polity, Artha-shastra ("The Science of Material Gain"), a compilation of almost everything that had been written in India up to his time regarding artha (property, economics, or material success). He was born into a Brahman family and received his education at Taxila (now in Pakistan). He is known to have had a knowledge of medicine and astrology, and it is believed he was familiar with elements of Greek and Persian learning introduced into India by Zoroastrians. Some authorities believe he was a Zoroastrian or at least was strongly influenced by that religion. Chanakya became a counselor and adviser to Chandragupta (reigned c. 321-c. 297), founder of the Mauryan empire of northern India, but lived by himself, He was instrumental in helping Chandragupta overthrow the powerful Nanda dynasty at Pataliputra, in the Magadha region. Chanakya's book came to be Chandragupta’s guide. Each of its 15 sections deals with a phase of government, which Chanakya sums up as “the science of punishment.” He openly advises the development of an elaborate spy system reaching into all levels of society and encourages political and secret assassination. Lost for centuries, the book was discovered in 1905. Compared by many to Italian statesman and writer Niccolé Machiavelli and by others to Aristotle and Plato, Chanakya is alternately Downloaded by Hema kiran Malipud (malipudthemakianccondemned for his ruthlessness and trickery and praised for his sound political wisdom and knowledge of human nature. All authorities agree, however, that it was mainly because of Chanakya that the Mauryan empire under Chandragupta and later under Ashoka (reigned c, 265-c. 238) became a model of efficient government KAUTILYA’S THEORY OF STATE The Origin of Kingship Kautilya regarded state as an essentially human, not a divine, institution. Kautilya was disturbed to find that people had to suffer the anarchy of Matsyanyaya and though that it was important to get rid of this hobbesian kind of a situation which led people select Manu, the Vaivasvata, as their first king. While selecting their king, the subjects expected him not only to ensure their "safety and security” and “punish” people with anarchic tendencies, but also to “maintain individual and social order". For this purpose, they empowered him to collect property taxes or royal dues equivalent to “one-sixty of the grain grown and one-tenth of merchandise". Thus, to Kautilya, the king derived his authority to rule from those who selected him for this office and paid him property tax or royal dues to enable him to fulfill the duties and functions assigned to him. As such, Kautilya's king commanded instant devotion and loyalty of his subjects. King’s sources of power revolving around three sources: Prabhu Shakti (the power of the army and the treasury) ‘We documents eattieon @ studocu Downloaded by Hema Kran Malipudl (malinManta Shakti (advice of wise men, specially the council of ministers) Utsah Shakti (charisma). The Organic State : The Saptanga Theory Kautilya builds up his theory of the State as an organic entity on the basis of seven elements, which he describes in his Arthashastra as Saptanga. 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 at least a harmonious relationship and proper functioning of seven organs are necessary. Swami(The Ruler) It is the first and the most important element. Swami means the monarch. He should be a native of the soil and born in a noble family. He should be brave and well learned. He makes all the important appointments and supervises the government. He has to be virtuous and should treat his subjects like his own children. Kautilya has given extensive powers to the monarch but those powers are meant for the welfare of them subjects. In the welfare and happiness of his subjects, lies his own happiness. Amatya (The Minister) It refers to the council of ministers as well as the supporting officials and subordinate staffs. They are meant for assisting the monarch in day to day affairs of the state. Amatya gives Downloaded by Hema kiran Malipud (malipudthemakiancsuggestions to king, collects taxes, develops new villages and cities, ensures defence of the state and alll other tasks as assigned by the king. Janpada (The Population) It refers to territory and people of the state. The territory of the state should be fertile and should have abundance of forest, rivers, mountains, minerals, wild life etc. It should have have good climate. People should be loyal to their king, hard working, disciplined, religious, ready to fight for their motherland, should pay taxes regularly and happily. Durga (The Fortified Capital) It refers to forts. The state should have sufficient number of forts across its territory at strategic locations for ensuring defense against foreign invasions. Forts should be built near hills/mountains, deserts, dense forests and big water bodies. They garrison soldiers, store food grains for emergency and also serve as a hideout for the king when his life in danger. Kosha(The Treasury) This means treasury of the state. Finance is life blood of any state without which it is almost impossible to run it. Money is needed for paying salaries, building new infrastructure, etc. The treasury should be full of money and valuable metals and gems. It can be increased through taxation and plundering enemy states in war. Danda(The Army) It refers to military. 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 ‘We documents eattieon @ studocu Downloaded by Hema Kran Malipudl (malinsoldiers should 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 (Ally and Friend) 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. Aim of Sate What is the end of the state ? This question, indeed, pivot on which political thought has revolved from ancient time to this day. For Plato, the state is a macrocosm in which the individual can find his proper place and perform the duties for which he is best fitted. To Aristotle, the purpose of the state is mainly ethical. The state is ‘a community of equals, aiming at the best life possible.’ Hobbes says the purpose of the state to maintain order and protect the people and protect the right of property. Locke regards that the end of Government is the preservation of lives, liberties and estates. According to Rousseau, the state isa ' social contract’ to fulfil the ' general will.10 Bentham believes the state exists to secure the greatest good of the greatest number. Herbert Spencer, consider the state as ' Joint- stock protection company for mutual assurance.’ Marx expects the state to "wither away’ after establishing’ classless society." Downloaded by Hema kiran Malipud (malipudthemakiancFor Prof. Laski the state is ‘ a fellowship of men. Its aim is ‘enrichment of common life’. The aim of a state to be the greatest available welfare for the whole population and not for a class. The Vedic literature does not specifically discuss the aim or ideals of the state, but incidental observations made therein, however, enable us to gather that peace, order security and justice were regarded as the fundamental aim of the state. The king was the head of State, the upholder of the law and order. The chief duties of the king also can throw some light on the purpose for which the state was created, The main duty of the state was the protection of private property by punishing the thief, when the literature on politics began to be developed promotion of Dharma, Artha and kama are usually mentioned as the aim of the state. Dharma was aimed to promote virtue and morality. The promotion of artha was intended to develop national resources. The state promoted kama to ensure peace and order, so that each individual may enjoy life undisturbed. The welfare of the people is the only objective of the state. For Kautilya too the basic principle or the primary duties of the king or the state as the happiness and welfare of the people. In the happiness of his objects lies his happiness in their welfare his welfare. System of Law According to Kautilya 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 ‘We documents eattieon @ studocu Downloaded by Hema kiran Mallu (malipudthemakiancsystem of civil, criminal and mercantile law. For instance, the following were codified a procedure for interrogation, torture, trial, the rights of the accused, Constitution of permissible evidence, a procedure for autopsy in case of death in suspicious circumstances, Constitution of (deformation) and procedure for claiming damages, invalid and invalid contract. Machinery of Government The Arthashastra catalogues a phalanx of officers called superintendents, lower in importance than the ministerial officers and much below them, belonging to the sixth order, according to remuneration. They are not heads of departments The superintendents might be as chiefs of sections dealing with various economic and other activities of the government. Most of these sections are the modern business departments. A dual control is exercised over the superintendents. As far as control of the services of the personal and collection of revenue are concerned, they are under the Collector General. Kautilya and Foreign Policy Kautilya proposed six principles of foreign policy for the successful conduct of foreign policy by and ambitious kingdom 1. Sandhi- Policy of peace for co-existence 2. Vigraha- Policy of hostility 3. Asana- Policy of preparedness of war 4. Yana- Policy of marching or direct war 5. Sansraya- Policy of seeking alliance 6. Dvaidhibhava- Policy of double dealing Downloaded by Hema kiran Malipud (malipudthemakiancConclusion A glance at the wider corpus of the textual tradition of ancient India from the evolutionary perspective would suggest interesting line of development that seems to be along these lines: We see the philosophical and social visions of Vedic, Jain, and Buddhist thought ranging from monism to dualism to pluralism, on the one side, and concern with the theoretical and practical problems of the political community that gradually transited from tribal republican and confederal states to monarchical bureaucratic states of the Nandas and Mauryas of Magadha, on the other. Subsequently, after its decline there emerge the states of later and ancient and early medieval Indian history, first characterized by Marxist historians of India as feudal, a view more generally accepted later. To which phase of this evolutionary—I hesitate to use the word historical here— narrative could the Kautilyan Arthashastra have belonged? The most probable phase would appear to be the period of the replacement of the Magadhan state of the Nandas by the Magadhan state of the Mauryas. We lack clinching literary, historical and/or archaeological evidence for this inference. Yet as a student of political ideas and institutions, | find it more consistent with the legend, literature and historical interpretation now prevalent. It could not have belonged to an earlier period when Vedic and post-Vedic poetic and metaphysical speculations were profound but political ideas and institutions were singularly simpler, localized, and less clearly demarcated from social formations and organizations. Like the ‘frontier’ in American and Canadian history, there have ‘We documents eattieon @ studocu Downloaded by Hema kiran Malipudl (malipudthemakiancalso and always been frontiers of the Himalayas and the aranyas (forests) of mind and space in Indian life, letters, and imagination. The Arthashastra could not have belonged to a period later than that suggested by the great political transition from the Nandas to the Mauryas too. The Arthashastra sits uncomfortably with the temper and texts of the post-Mauryan phase, when the forms of states, with the possible exception of the Gupta state, were less bureaucratically centralized. The weakened central state(s) then took frequent recourse to land grants to Brahmins (presumably for ideological domination) and samantas (feudal lords), a practice not unknown earlier, but very limited and infrequent. This resulted in fragmentation of sovereignty to feudal classes and communities, especially in peripheral areas. This continued through the early and later medieval Indian history and in an attenuated and regionally limited way even during the British Raj. A frontal attack on feudal institutions and mentality had to await the social reform movements of the elite and the subaltern classes and communities at the turn of the 19th century, and post-independence land reforms and the ‘silent revolution’ of the political rise of the lower classes, dalits and the tribal communities through electoral politics and public policies of the state in India. As for the centralist versus decentralist debate over the Arthashastra, the protagonists of the former point of view can be said to be, speaking metaphorically, silently subscribing to the subsuming of Kautilya to the Ksahtriya’s possessive motif, and the latter to the brahmanical renunciatory motif. | find it more persuasive to agree with those who argue that rather than being an incumbent prime minister, Kautilya may have been a Downloaded by Hema kiran Malipud (malipudthemakianckingmaker in the Gandhi-JP tradition of politics of renunciation in democratic India, and Sonia Gandhi emulating the same in federal India today. The freedom with which the Arthashastra offers advice to all kinds of kings, strong and weak, lend it an authority or legitimization that is wider and detached from any purohit and the prime minister in office, the two functionaries that are stipulated by the Sanskrit text to be present by the sides of the monarch at the time of consultation with any minister. None of the Pali royal edicts of Ashokan rock and pillar inscriptions mention these super-ordinates, apparently next only to the king. But do not pay too much heed to that. Authority and legitimation in the brahmanical tradition is more ideological than coercive any way. Bibliography 1. Indian Political Thought by Ruchi Tyagi 2. Wikipedia.org 3. Britanica.com ‘We documents eattieon @ studocu Dowtoa Homa kiran Mali (malipudihemakianc