The Saptang Theory Of Manu

The Saptang Theory Of Manu

            It was for the first time in ancient India, that the Arthashastra of Kautilya provided a definition of the state that "no territory deserves the name of a kingdom (state) unless it is full of people and controlled by an agglomeration of power with absolute authority over the territory."
         Kautilya builds up his theory of the State as an organic unity on the basis of seven elements, which he describes in his Arthashastra as Saptanga. The seven elements despite being enumerated separately, stand in the closest possible relation to one another and are in themselves "mutually serviceable". Together, they constitute the State as an organism, "like a chariot composed of (seven parts fitted and subservient to one another". Though Kautilya likens the State to a Chariot, he conceives it essentially as a living, not a dead, organism in which the Swami (the king) is the spirit that regulates and guides the remaining constituents of the body- politic. This harmony is essential not only to their own existence, but also to that of the whole which they constitute together. Further, according to Kautilya, of these seven elements, each subsequent element is inferior to the proceding ones. Thus, the Swami or the King (first prakriti or elements) becomes superior to the remaining six elements. His righteousness and other qualities would result in the rightousness and prosperity of other elements, whereas his vices would multiply the troubles and calamities of the other elements. 
           Seven Angas, Prakritis or elements were enumerated and eluciated by Kautilya for describing the "nature of the state", in its totality. As laid down in the first chapter of Arthashastra's Sixth Book entitled Mandala Yonih, these are:

1. The Swami, the sovereign King; 
2.  The Amatyas, the Ministers; 
3. The Janapada, the people and the territory; 
4. The Durga, the fortification; 
5. The Kosha, the treasury; 
6. The Sena, or the Danda, the army; and 
7. The Mitra, the allies. 
                      All these elements establish the nature of State. The seven characteristics that emerge from these seven elements are :

1 Unity, uniformity and solidarity of the state; 
2. Stable and systematic administration
3. Definite territory, able to protect and support both the king and the subjects; 
4. Planned system of security and defence; 
5. System of just and proportionate taxation: 
6. Strong and powerful state; and 
7. Freedom from alien rule. 
       Through these elements, Kautilya is able to depict the various facets of the state of his conception. As a matter of fact, in incorporating all these elements as constituents of his body politic, Kautilya is only according recognition to all the agencies which contribute to the "moral and political existence of the community."

(1) Swami (The King)

          Kautilya has accorded to the king, "the highest place in the body politic." The king was an embodiment of the state The former symbolized the latter. The Swami was the chiet executive head of the State and, was thus, "the consummation of all other elements." Thus the king was not only the source of the origin of the state that consisted of seven organs, but also the chief among all its organs. Thus the king and the state epitomize the prakritis (the seven limbs). The rise and fall of the prakritis very much depended on the king. All the prakritis were guided and moulded by him. 
        The word Swami is derived from the word swayam which refers to 'self-determining'. The swami, therefore became a living and animate embodiment, which was subjected to be ruled by none, does not follow any external rulings and is liable only to self-imposed restrictions. He was, thus the symbol of legal and political authority and power. However, it was not possible for the king to ignore his ministers, and other advisers, friends, rastra or janapada, treasury, forts and army. He had to extend an equal treatment to all for maintaining the existence of the state. he state was meant for all and, hence, it was absolutely necessary to protect it by all means. The welfare of the society de incumbent on the leadership and responsibilities of the king for he is the protector of the helpless, provider of the homes to the homeless, the son of the sonless, and the father of the fatherless. 
      The King or Swami has been accorded the pride of place. as the prime owner of the ship of the state. As the king occupies the central position in the theory of Arthashastra most of the activities of the state are controlled by him. For Kautilya, the king is the main pillar of the state and the master of the state."The state is sovereign and with it the king must be supreme".

(2) Amatyas (The Minister) 

      No ruler, however competent or powerful, can rule the state alone. The Arthashastra says, "one wheel alone does not turn and keep the cart in motion." The helpmates in his task are the ministers constituting the second prakriti called the amatyas. The king appoints ministers to share the burden of administration. There is confusion in the use of the two terms, amatya and mantrin in the Arthashastra. However, for purpose of our study we can say that amatya stands for all high officers of the state, whether consellers or executive heads of departments.
       The most important function of the mantrin was to render advice to the king. Kautilya describes an elaborate system of recruitment of the Amatyas and other officials were to be Dharmopashuddha (morally and ethically pure), Arthopashuddha (honest in financial matters) and Charitropashudda (of good or pure character). The king expected to appoint only wise men to these offices as they were to be his most trusted advisers. In fact, administrative ability, knowledge of scriptures and higher was character are the qualitics essential for the minister. The amatyas have been called the heart and soul of the king. All the works relating to the agriculture and forts, king and the state, establishment of the colonies and their progress, punishment of the culprits, collection of state taxes, the growth of Janapada etc. are performed by the amatyas. 

(3) Janapada (The Territory and the People) 

        The Janapada falls in order as third important organ of the state after the king and the ministers. This unique element of saptanga is the symbol of state, which stands for a 'territorial society'. Here Jana' denotes people and Pada is the symbol of territory where these inhabitants permanently reside. Thus land and the people denoting a Janapada constituted an essential element of the state. 

       Káutilya's Janapada comprised several villages and towns (pura). He has actually divided the whole rastra into two parts i.e., pura and janapada. Actually, the rashtra in a wider context included pur or nagar, Janapada and nigama or naigama [ cooperate association of guild merchants.] 

           Unlike Plato and Aristotle, Kautilya did not suggest specific size of territory or population. His emphasis more on quality than quantity. 

           He wanted the people to be energetic, industrious a followers of the Dharma. They should also be Bhakta Shuchi Manushya (people who are pure and devoted Kautilya emphasised that loyalty of the subjects is greatest of all assets that a king could possess. Kautilya further suggested that the subjects should not only have the tendency to pay their taxes but also to undertake punishment for violating laws and orders. They should have respect for the rule of law and the government commanding popular support. The people should present a sort of unity in diversity in as much the state should have people of all castes, including men of the higher orders. It was only the people with such qualities who would be able to make the Kautilyan state not merely social and political, but also paternal. In his order of things the State, occupied a definite territory, which was the chief physical basis of existence. In order to carve out or set up a Janapada and to ensure its all round progress and prosperity the king used to select such a territory : 

• which would accommodate and support the people and was extensive and productive; 
•  was surrounded by rivers, mountains, forests (including the forest of elephants and beautiful gardens, where climate was conducive for the good health of the citizens); 
• which had manageable neighbours; 
• which was free from depredation of wild animals; 
• which provided pastures; 
• which had arable land, mines; 
• which provided good internal communication i.e. rivers, roads and outlets to sea; 
• which produced varieties of merchandise; 
•  which would be a repository of resources for the common good; and 
• which was inhabited by Aryans, Vaishyas, Shudras, artisans, craftsmen, traders and merchants and other lower class people. 

       Thus on the whole, we find that the settlement of population of various grades in Janapadas comprising several units proved to be very helpful factor in the state formation process.

 (4) Durgas (The Forts) 

         Kautilya regarded fortification as essential for the defence and protection of the state. It is on the fort that much of the security of kingdom both in times of peace and war depended. Kautilya has described four types of fortification which include : 

•  Audaka – durga (surrounded by water on all four sides looking like a delta); 
•  Parvat - durga ( made of the mountains or ,made of rocks )
•  Dhanvana - durga ( on the plane surrounded by desert ); and 
•  Vana - durga (near thick forest). 

       In the first category was included those forts which were built on islands surrounded by streams of tanks and pools. In the second category were included the forts which were surrounded and overlaiden by mountain rocks. In the third 106 category came the forts built on barren or waste lands. Under the fourth category came the forts which were surrounded forests, swamps and shrubs. 
       The first two durgas were useful for protectin Janapada' in case of emergency and the following two provided shelters to the king and others in the event of any emergency. It has also been said that on the frontiers of Janapada on all four sides the king should get such natural forts erected, which may be suitable particularly from the defensive point of view. These fortifications thus, would not only protect the people and the capital, but also would h suitable for fighting purposes, i.e. for both defensive and offensive purposes. 
      Kautilya also urges upon the king to build his fortified capital in the centre of the kingdom as the seat of his sovereignity. The forts should be constructed by the king at a place where it can be constructed with minimum labour, economically and easily. Forts constructed on or along the boundary must be connected with roads or traffic so that movement can be maintained between the boundary and the capital. Forts are also constructed for strong agricultural produce and such forts with grain store-houses have to De used in times of natural calamities.

(5) Kosha (The Treasury) 

        The defence of the country and the proper discharge of the constituents and ministrant functions of the state required ample resources and so kosha (treasury) is also regarded as indispensable to the every existence of the state. Though Kautilya wanted a prosperous treasury, he specifically directed the king to earn the wealth of nation only by legitimate and righteous means. Proper management of agriculture, trade and commerce also make the treasury prosperous. It helps the king not only to make the people prosperous but also to control and contain its enemies.
       Kautilya said that without treasury, it is extremely difficult to maintain the army and keep it loyal. Kautilya while admitting its importance has also emphasized the fact hat in absence of kosha the army cannot do anything rather they can go against their own king and join the hostile force. He considers both kosha and army equally important, but comparatively the former is more important than the latter. He says that the army protects only kosha, but the latter protects both army and durgas.
     " Kautilya emphasized that taxes must never be imposed suddenly. Recommending deviation from legitimate means in emergencies, Kautilya acknowledged that the people could be expected to pay extra and higher tax. 
       The treasury fully replenished with different kinds of wealth, gold, silver and precious gems and providing protection to all the subjects in emergency, was called Rajakosha.

(6) Danda (The Army or The Force) 

          Next important element of sovereignty in order of priority is the army. He insisted on the hereditary army, as it would not only be skilled, well-contended and obedient to the king's will, but also be free from duplicity. Such an army would serve both the defensive and offensive purposes of the king. It would not only protect the people, but also keep the enemy away. The army must be invincible and endowed with the power of endurance, training in fighting of various kinds of battles, skillful in handling various forms of weapons. Hence it was obvious for Kautilya to pay great attention to the maintenance and organisation of the army.
          Kautilya has categorised the nature of the army as follows : 'Maul Bala (hereditary army); Bhrit Bala(paid army); Shreni Bala (territorial army); Mitra Bala (army of allies), Amitra Bala (army of enemies); and Atavi Bala ribal army); Autsahika (living in different countries, without any leader and invaders). They used to attack other countries with or without the consent of king. Out of the above seven categories of soldiers the first three have been dependable. 
        The soldiers were recruited on the basis of their qualities like competence, efficiency, faithfulness etc. The seniority juniority and other criterias were also applied. They were recruited according to the needs of each department of the army and for the purpose of suppressing the hostile forces. " The army should be composed of soldiers of Kshatriya caste. However, Kautilya also recommended the enlistment of other castes (Vaishyas, Shudras) into the army on consideration of their numerical strength.
          Kautilya has pointed out that on the strength of a well- organised army not only a friend of the king continues to be a friend but even an enemy is converted into a friend.

(7) Mitra (The Allies) 

           Having realized that "political isolation means death", Kautilya proceeded to consider the Mitra or the ally as a vital factor. In fact, it is the quality and quantity of the state's allies that determines its position in the political world. Kautilya has described six types of friends in connection with saptang theory : (1) traditional; (2) permanent; (3) who could exercise restrain upon himself; (4) who is not of hostile attitude, (5) who is endowed with courage and ability to offer worthy advice;and (6) those, who could help in need.

 A friend equipped with all these qualities was, indeed, a real friend.

           Kautilya recognized two kinds of allies, namely, Sahaja (or natural) and Kritrima(or acquired). The sahaja or natural allay is the one whose friendship is derived from the times of king's father and grandfather and who is situated closely to the territory of the immediately neighbouring enemy. On the other hand, the Kritrima or the acquired ally is the one whose friendship is specially resorted to for the protection of wealth and life.
         Kautilya makes it clear that the elements of sovereignty very much depended on the character and the potentiality of the king. A wise but intelligent king can change the poor and miserable elements of sovereignty into happy and prosperous elements. Possessing a small territory, a wise king trained in the art of politics, conquers the whole earth with the best fitted elements of his sovereignty and will never be defeated but a wicked king with an unrighteous character brings about the destruction of his elements of sovereignty and his kingdom. 

Conclusion : The comparative and relative importance of all the seven constituents of the state were assessed by Kautilya and his predecessors (different acharyas). But the fact remains that no element excelled others. The importance of each element was judged, according to the changing political situation, the fluctuating fortunes of the rulers and the nature of relationship, which they maintained with the neighbouring kings. All the elements worked unitedly and harmoniously since the epic age.

THE MOST POPULAR QUESTION THAT WERE ASKED IN EXAMS IS :

Critically evaluate the 'Saptang Theory' of Manu.