UNIVERSITY OF DELHI GE: IDEAS IN INDIAN POLITICAL THOUGHT CONTINUOUS ASSESSMENT (CA) TOPIC: DHARMA AND DANDA: KAUTILYA SWARAJ: GANDHI NYAYA: AMBEDKAR HINDUTVA: SAVARKARDharma and Danda: Kautilya Introduction Kautilya’s Arthashastra is an old Indian text that is a guide to politics, economics, and military strategy. During the Mauryan Empire (321-185 BCE), an important advisor to Emperor Chandragupta Maurya named Chanakya, who was also known as Kautilya or Vishnugupta, wrote it. The Arthashastra shows how politics and society worked in ancient India, as well as how complex the country's political and economic systems were. The word “dharma,” which means "righteousness" or “duty,” and “Danda,” which means “punishment” is one of the most important ideas in the Arthashastra. Dharma is a complicated idea with many different parts. It includes things like social order, ethics, and justice. The idea of dharma has had a big impact on Indian society and culture, and it is often used as a guide for how to rule in a fair and ethical way. Danda refers to the use of punishment and force as a means of maintaining order and achieving political goals. Danda is considered as the protector of the social system. The duties and rituals recommended for the four stages. (student, householder, hermit, ascetic) and the four varnas are regulated by danda. Concept of Dharma in Kautilya's Arthasastra Arthashastra, written by the ancient Indian politician Kautilya, offers advice on how to run a government and maintain order. Kautilya, the author of the Arthashastra, describes dharma as "the basic principle that controls the operationof the state and society" (dharma tattvam samhitah), Dharma is the moral and ethical standard that directs people, organisations, and communities towards the good life. Kautilya identifies four main components of dharma, which are: Raja Dharma: These are the obligations of the monarch or head of state. The king's duty is to safeguard dharma by making sure his people are taken care of, safe from danger, and living in an orderly society. Praja Dharma: This implies that people are required to uphold certain duties subjects. To be a good citizen, one must fulfil responsibilities to one's country, to the rule of law, and to the common good. Ashrama Dharma: This idea is connected to the responsibilities that come with maturing. Everyone is responsible for their immediate and extended families, their children, and their communities. Varna Dharma: That which is expected of a person according to his or her social status or professional status. There are obligations and roles in society that are unique to each caste or profession. Kautilya believed that the state was responsible for maintaining morality. It is the job of the state to ensure that there are rules and regulations in place that are fair and effective in achieving these goals. The state is responsible for enforcing these rules and regulations and penalising those who break them. Concept of Danda in Kautilya's Arthasastra Kautilya's theory of Danda is a central concept in his famous treatise, the Arthashastra, which deals with statecraft, economics, and military strategy. Danda refers to punishment, but it encompasses a much broader meaning within Kautilya's framework.Meaning beyond Punishment: While punishment is a part of Danda, it's not the sole focus. Danda signifies the sovereign's power and the enforcement of law and order within the state. It's about maintaining a just and stable society. Components of Danda:Law (Dharma): Establishing and enforcing fair laws is a crucial aspect of Danda.Administration (Vyavahara): An efficient administrative system is needed to implement laws effectively.Punishment (Danda): This includes fair and measured punishment for those who violate the law, deterring crime and maintaining order Objectives of Danda:Acquisition of Unacquired: Expanding the kingdom's territory and resources through just means.Preservation of the Acquired: Protecting the kingdom's existing territory and resources.Augmentation of the Preserved: Growing the kingdom's prosperity and well-being. Fair Distribution of the Augmented: Ensuring that the kingdom's wealth is distributed equitably among its citizens. Swaraj: Gandhi Mohandas Karamchand Gandhi was the greatest leader of the Indian independence movement in British-ruled India. Employing nonviolent civil disobedience, Gandhi Jed India to independence and inspired movements for civil rights and freedom across the world. He is popularly known as Bapu (father of nation) who dominated the national movement of India from 1919 to 1947. He was an apostle of peace, non-violence and was an ardent follower of Purna Swaraj or 1 complete independence. 1He had a vision of Swaraj and his concept of Swaraj was just like Rama Rajya or kingdom of God on the earth. During the period when Gandhifs freedom movement acquired its mass base, he again and again defined and explained the concept of Swaraj as the goal of freedom struggle, in terms of political, economic, social and moral rights of the downtrodden and exploited Indian masses. By Swaraj, he meant freedom and self-rule which should be practiced at three levels, 6 In case of individual Swaraj, it is self-control or Swaraj of the self. 6 In case of the country, it is the freedom of India from the British clutch, and 6 In case of community level, it is Gram Swaraj or freedom of village. Swaraj is a state of being of individuals and nations. Swaraj is a basic concept of Gandhi's political philosophy. This concept is more basic than even non-violence, a concept with which his name is universally associated. There is no question that he made an original contribution to the theory and practice of non-violence and that the world is grateful to him for it. The fact remains, however, that nonviolence, for all its “a state of being”- of individuals and of nations. Gandhi's concept of swaraj, or self-rule, is intricate and has four main components: Different Contexts of Swaraj: Gandhi used swaraj to denote national independence, political and economic freedom, and spiritual self-rule. The first three aspects are negative, focusing on freedom from external control or poverty, while self-rule is a positive state that individuals should aspire to. 4 Integration of Ideas: He blended Indian and Western philosophies, emphasizing self-rule (moksha) and individual responsibility for achieving it. Western thought helped him redefine power as belonging to the people, a concept that gained traction in the 19th century and shaped his philosophy of freedom.¢ Language Complexity: Gandhi wrote in Gujarati and English, using "swaraj" in Gujarati to discuss various freedoms, while in English, he utilized terms like "self-rule” and "liberty." Recognizing these linguistic nuances is essential for understanding his political ideas. Activist, Not Philosopher: Although Gandhi's actions were philosophically grounded, he did not consider himself a philosopher. He used philosophical language to express his activism, leaving the task of philosophical interpretation to others. Nyaya: Ambedkar Introduction Dr Bhimrao Ramji Ambedkar (1891-1956) is known as the leader of India's Untouchables, as the 'modern Manu for his work in piloting the Constitution of independent India through the Constituent Assembly, a symbol of revolt against all the oppressive features of Hindu society. His political life and thought spanned nearly forty years. During this time, he organised and politicised his own Mahar caste and a great many other Untouchable groups in urban areas; he founded three political parties; he served in the cabinets of both British India and independent India; and he wrote and spoke extensively on political problems and the political process.Although Ambedkar's basic political beliefs in human equality, parliamentary democracy and legal redress for social wrongs were formed early in his life, his political philosophy in practical details was often shaped by the politics of social reform and by India's special brand of minority politics. Ambedkar’s concept of ‘Nyaya’ or ‘justice’ is closely related to his critique of the caste system and his efforts to eradicate untouchability. Nyaya is derived from the Sanskrit word “ni” meaning “to lead”. Nyaya is deeply rooted in Indian philosophy and is often translated as “justice” or “righteousness”. It encompasses a comprehensive understanding of justice, including social justice, equality and fairness in all aspects of human life. From an early age Ambedkar was exposed to humiliations as he belonged to an untouchable community. He also experienced discrimination in his workplace despite being an educated person. Ambedkar was convinced that the only solution to the problem of caste was its annihilation(destruction). He extensively system in India and claimed that this social hierarchy was the reason for lack of unity and fraternity among Hindus. Untouchability, according to Ambedkar, was not only against the principles of equality and fraternity but also against basic human rights. In his analysis of the problem and suggesting reforms, he differed fundamentally from Gandhi. He rejected the Gandhian attempt to remove untouchability and termed it as mere facade. Thus, Ambedkar’s emphasis on social justice or Nyaya emerges out of the condemnation towards untouchability and caste system Ambedkar believed that only untouchables could lead untouchables. He focused on ensuring equal participation and representation for all the members of the Dalit community. He believed that proper representation of Dalits in government would enable them to amend their grievances through legal means. But political representation was not enough. Therefore, he placed emphasis on including reservation policies. Ambedkar emphasized the principle of equality as a cornerstone of justice. He argued that social justice goes beyond mere political equality. We need to addressthe historical and social inequalities ingrained in the caste system. Ambedkar also perceived social justice as a fundamental principle of Nyaya. He believed that society should be structured in a way that ensures fairness, equal opportunities and elimination of social inequalities. As he himself had been discriminated against since his childhood just by the virtue of being born in a Dalit family, he was deeply against the caste system. He published a monograph in 1936 titled “Annihilation of Caste”. It stated that it is necessary to uproot the concept of the hereditary priesthood in order to make Hinduism more than a ‘religion of rules’. Although there were failed attempts to bring equality within Hinduism, Ambedkar never placed much trust in the ability of Hinduism to reform itself. Hindutva: Savarkar Vinayak Damodar Savarkar, also known as Veer Savarkar, was a prominent figure in the Indian freedom struggle and a strong supporter of Hindu nationalism. He was born on 28 May, 1883 in Bhagur village near Nashik in Maharashtra. His father’s name was Damodar and mother’s name was Radhabai Savarkar. Savarkar belonged to a Marathi Chitpavan Brahmin Hindu family.Savarkar’s major works— The Indian War on Independence (1909) Hindu Rashtra Darshan Hindutva (1922) Inside the Enemy Camp Vinayak Damodar Savarkar’s views on Hindutva and Hindutvaism are important in Indian politics and society. Savarkar highlighted the importance of self-respect and self-esteem for Hindus. According to him, Hindu society should prosper on the basis of its religion, culture and land. He saw Hinduism as the major source of unity and prosperity, which could be mobilised for its national independence and development. Savarkar’s ‘Hindutvaism’ seeks to unite religion, society and politics. His religious nationalism promotes the uniqueness and security of the Hindu nation, which he believed to be an effective, strong and prosperous nation. Savarkar’s religious nationalism ideally supports the values and culture of Hindutva, which includes all sections of society. According to Savarkar, a Hindu is a being who is attached with love for his native land, his caste and his culture. Savarkar’s brief description of Hindutva promotes the cultural unity of Indian society. According to him, a Hindu is one who is devoted to the religion, culture, and land of his ancestors. (Savarkar, Essentials of Hindutva) He is of the view that Hindu religion and culture are the soul of Indian society and hence it is very important to promote Hindutva. Savarkar’s approach also focuses on important issues of caste and society. According to him, Hinduism has a spirit of equality, brotherhood, and unity. He explained the importance of caste and society and made it an important part of his ideology. According to Savarkar, the basic objective of Hinduism is to promote national unity and social harmony. He raised his voice for unity among different sections of Hindu society and inspired them to move forward together with a common personality.According to him, Hindutva is the soul of Indian society and is the medium to make it strong and developed. His idea has led Hindu society towards prosperity. Savarkar used a common language to explain Hindutva and considered it an important component in the unity and cultural equality of Indian society. He saw Sanskrit and Prakrit as symbols of Indian social and cultural unity. He sought to unify the country from Ceylon to Kashmir. In his view, the development of a national language is the outward expression of national unity. He saw the term ‘Hindu’ as a symbol of geographical, racial, and cultural unity. According to him, Hindu identity reflects the unity of India’s diverse societies and cultural richness, Hindutva is not a pro-religious or cultural idea, but it is a symbol of unity of Indian society, social harmony and national integration. The social basis of Savarkar’s conception of Hindutva was the elimination of caste-based discrimination. While supporting the case for social egalitarianism, on several occasions, one of the primary goals of the Hindu Mahasabha was the elimination of untouchability.