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kautilya's views on origin and nature of state in arthasastra - Ijccr.com

kautilya's views on origin and nature of state in arthasastra - Ijccr.com

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http://www.ijccr.<strong>com</strong><br />

VOLUME 2 ISSUE 1 JANUARY 2012<br />

In the <strong>in</strong>itial part, Brahaspati from Gods <strong>and</strong> Sukra from Ga<strong>in</strong>ts had been worshipped.<br />

Accord<strong>in</strong>g to Kautilya “Artha” means liv<strong>in</strong>g <strong>and</strong> Earth, Liv<strong>in</strong>g is related to everybody <strong>and</strong> earth<br />

wanted to get fro k<strong>in</strong>gdom exp<strong>and</strong>asi<strong>on</strong>. Thus, Arthasastra is an epic which works for guidance<br />

<strong>of</strong> k<strong>in</strong>g, rul<strong>in</strong>g <strong>and</strong> politics. 2<br />

Orig<strong>in</strong> <strong>of</strong> the <strong>state</strong><br />

Kautilya’s philosophy says <strong>state</strong> as central theme. M<strong>on</strong>archy system was adopted <strong>in</strong> that<br />

time. Kautilya had discussed about <strong>state</strong>’s <strong>orig<strong>in</strong></strong>, <strong>nature</strong> <strong>and</strong> work<strong>in</strong>g. In regard<strong>in</strong>g to <strong>orig<strong>in</strong></strong> <strong>of</strong><br />

<strong>state</strong> he accepted the theory <strong>of</strong> social-cohesi<strong>on</strong>. There was <strong>in</strong>justice everywhere <strong>in</strong> the society.<br />

So, Manu had been selected as ruler. Indian religious epic had been c<strong>on</strong>sidered as to be first<br />

Indian k<strong>in</strong>g. People decided to give the 1/6 <strong>of</strong> their harvest, 1/10 <strong>of</strong> their trades <strong>and</strong> some taxes<br />

from gold. Kautilya had not thought about the m<strong>on</strong>archy. He could <strong>on</strong>ly use <strong>of</strong> this wealth for<br />

welfare <strong>and</strong> security <strong>of</strong> the people. Thus, by Kautilya’s view was used for social cohesi<strong>on</strong>. In this<br />

c<strong>on</strong>text Dr. Shamasastry says, “The theory <strong>of</strong> social c<strong>on</strong>tract was not unknown <strong>in</strong> the days <strong>of</strong><br />

Chanakya.” 3<br />

Kautilya did not speculate <strong>on</strong> the <strong>orig<strong>in</strong></strong> <strong>of</strong> the <strong>state</strong>. Like Machiavelli, he was c<strong>on</strong>cerned<br />

with the State <strong>of</strong> his own times. He was not <strong>in</strong>terested <strong>in</strong> the questi<strong>on</strong> as the how the State,<br />

which had <strong>com</strong>e <strong>in</strong>to the possessi<strong>on</strong> <strong>of</strong> Ch<strong>and</strong>ragupta Maurya, had been brought up <strong>in</strong>to the<br />

existence, but with the more urgent problem <strong>of</strong> how to make it a mighty <strong>and</strong> vigorous <strong>state</strong>

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