An Analytical Study of the Relevance of Arthshastra in Modern India Dr. Renu Tanwar

 Article courtesy: http://www.iosrjournals.org/iosr-jef/papers/vol5-issue3/E0533235.pdf

I. Introduction

Even though India and Indians never forgot the Arthsashtra, the study and practical applications of the book lost its importance since the British rule. Professor Shama shastry rediscovered the book in 1905, he wrote its first English translation. Ever since then, only two more translations that are English have been written. One by Professor Kangle and the other by Shari Rangarajan. The book has many principles and techniques that once applied can prove a tremendous improvement. Arthsashtra, written by Kautilya is an ancient treatise dealing with the governance of a country. Chanakya was a very learned scholar at the Takshashila University, an ancient Hindu university, located in present in Pakistan, and the acharya of Chandragupta Maurya. He had mastery over political science, economics, accounting, and governance, and he was the driving force behind the creation of the Maurya dynasty.

Arthasastra is a very famous treatise on ancient India. It was written around 300 B.C.The book deals with economics,administration,political ideas, ecology and various other topics. The book is divided in to fifteen chapters. Apart from Arthashastra, Kautilya wrote several other books such as Chanakya-Sutras (Rules of Science) and Chanakya-Rajanitisastra (Science of Government Policies).He is India‟s most illustrious political economist of all time. He was a true statesman who bridged the gap between experience and vision. For him, good governance was paramount. The discussion in Arthashastra is as relevant today as it was in Kautilya‟s time. He was well-versed with the characteristics of bureaucrats and statesmen and laid down rules to prevent misuse of power. He emphasized the importance of accounting methods in economic enterprises to properly measure economic performance. He explained that no amount of rules and regulations or auditing can prevent unethical behavior and that character-building and action-oriented ethical values were essential.

He explains the necessity of having strong government finances and an able army. It states that the moral duty of the king is to increase prosperity, ensure judicial fairness, and provide national security. The book also describes duties of other key positions in the government such as Police chief, Chief Justice, Treasurer, Defense minister, Commerce Minister and others. The Arhashastra predates any similar body of work from the Greek, Roman or Chinese civilizations and is the source of many modern practices such as double-entry book keeping method, audits, etc. In this paper I am going to take up some economic ideas of kuatilya which may be proved very useful in present era.

II. Methodology

This is an analytical study. It is based on secondary data. The study has been divided under following sections; Introduction which includes the methodology, data collection and objectives of the study.

Economic ideas of Kautilya in Arthshastra Relevance of the Arthshastra in modern time.

Conclusions and Suggestions.

Data Collection;

There are many books available on Kautilya‟s Arthshastra. Originally the book was in Sanskrit. Later it was translated in English and Hindi by many scholars. Sources of data collection include the following:
1 Books written on Arthshastra by authors and translations of the book itself.
2. Articles published in various journals.
3. Reports of researchers on Arthshastra.
4. Papers published by various organisations on the subject.
5. Internet Websites

Objective of the Study;

There are many books available on Arthsashtra but unfortunately for the development of economic thought, kautilya‟s writings were not discovered until early in the twentieth century. So the basic objective of this study is to explore the kautilya‟s economic views and to investigate the relevance of Kautilya‟s economic ideas in modern time periods.

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An Analytical Study of the Relevance of Arthshastra in Modern India

Economic ideas of Kautilya in Arthshastra

A perfect balance has to be maintained between State management and people's welfare is the essence of Kautilya's economic treatise Arthshastra, created 2,500 years ago. He was a great statesman as well as great scholar. He defined „Economics as the most important aspect as it provides the basis for human existence and survival.‟ He performed a dominant role in the formation of Maurya Dynasity.It was his guidance that empire attained growth with stability with the help of strong administration and efficient fiscal management. He believed in public welfare because when his work gave a strong focus on the wealth, effectiveness and wellbeing of the king, his actual objective was not to benefit the king but to benefit the people.

Welfare State

Arthsashtra lays the conceptual foundation for making India the first welfare state. He advocates welfare in all spheres. He did not talk only about human welfare but paid attention to animal welfare also. He states,

“In the happiness of his subjects lies the king‟s happiness, in their welfare lays his welfare. He shall not consider as good as only that which pleases him but treat as beneficial to him whatever pleases his subjects”
He advocates the protection of livelihood, of weaker section, consumer protection and even the welfare of prisoners also. The King‟s dharma is to be just, fair and liberal in protecting his people. His attitude to his people should be like attitude of a father towards his children. Kautilya defined the ideal ruler as one “who is ever active in promoting the welfare of the people and who endears himself by enriching the public and doing good to them.”

Good Governance

Governance generally encompasses all aspects of the way a country is governed, including its economic policies and regulatory framework. Kautilya had immense knowledge about various aspects of governance such as taxation, diplomacy, trade, business, administration etc. It is said that he had a fair knowledge of medicine and astrology as well. It is a treatise on political economy similar to Machiavelli‟s The Prince and hence he has been compared to Machiavelli by some and Aristotle and Plato by others. Kautilya speaks of the way a state‟s economy is organized, how ministers should be chosen, war conducted, and how taxation should be arranged and distributed. Emphasis is placed on the importance of a network of spies and informers which function as a surveillance corps for the king, focusing on external threats and internal dissidence.

He takes a holistic approach to governance and explains several areas critical to the functioning of a country in depth. The main sections deal with National security and Foreign Policy, Administration of Justice, Policies related to economic development, Taxation, Labor Management, and Financial Management. To him attainment of good governance requires that the objectives of the state are fulfilled and realized. This is possible through properly organized and guided administration. He suggests that good governance should avoid extreme decisions and actions. Decisions should be taken according to the situation.
Picking on Kautilya's four-pronged approach to public finance and state planning, which was actually economics, monetarism and much more, based on "dharma, artha, kama and moksha," the experts agreed that understanding human welfare was the cornerstone of Arthshastra, said to be the oldest and most exhaustive treatise on governance and administration of state in the world, which set forth theories of state craft and monetarism and also a code of civil and criminal law still relevant today.

The Arthshastra equates political governance with economic governance. The end is economic governance while political governance is the means. But as economic objectives are not realized in the absence of political ones, then political governance becomes an end and economic governance the means. 'The end justifies the means', this is supposed to be the basis of Kautilyan philosophy. Political power and material wealth are the means and ends of governance. And good governance - political or economic - depends upon justifying the ends and means as the socio, economic and political conditions.

According to Kautilya, to ensure good governance there must be a properly guided public administration, where the ruler should surrender his likes and dislikes in the interest of his subjects, and the personnel running the Government should be responsive and `1sponsible. Kautilya further emphasized that for citizen friendly good governance there should be uniformity in the administrative practices as well as competent ministers and officials possessing qualities of leadership, accountability, intellect, energy, good moral conduct, and physical fitness, capable of taking prompt decision. According to Kaufmann and Kraay,‟ the concept of Governance is not new. Kautilya presented key pillars of the art of governance emphasizing justice, ethics and anti autocratic tendencies. He further detailed the duty of the king to protect the wealth of the state and its subjects, to enhance, maintain, and it does also safeguard such wealth as well as the interests of the subjects.”
A ruler who administers justice on the basis of four principles: righteousness, evidence, history of the case, and the prevalent law, shall conquer the earth.

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An Analytical Study of the Relevance of Arthshastra in Modern India

Foreign Trade

Foreign trade has always been essential element of any economy. Kautilya recognised that foreign trade in goods and services is a major vehicle for increasing the state wealth. He said that foreign trade should be encouraged by providing some incentives such as exemption from taxes so that foreign traders to make a profit. He gave very much importance to imports. He further said that foreign trade is helpful to increase the supply of those goods which may not be available domestically. Through imports a state can be obtained goods more cheaply from foreign sources. In this way he formulated a comparative advantage view of foreign trade He said that it is beneficial for the different kingdoms when the product being imported are cheaper than those can be obtained domestically. He recognised that trade based on the principal of comparative advantage would be beneficial for both exporting and importing nations. Trade is an important source of revenue for the Treasury. Kautilya supports the use of tariffs, both export and import duties. Kautilya advocates attracting foreigners who possess good technical knowledge.

He Supports the use of tariffs, both import and export duties. He suggested heavy taxation on those foreign goods which are items of luxuries and on the other hand on the articles of common consumption light duties were imposed. Any item which is highly beneficial for the country should be free from any import duties. He was the first person to discuss the passport is necessary to cross the boundaries.

Taxation

Jha and Jha(1997) pointed out that “Chankya paid supereme importance to the maintenance of a rich treasury, which favourably affected entire activities of the administration.” He paid a lot of attention to good fiscal management and the ways to development all the sectors of the economy. To him public revenue does not exist for the pleasure of the king but as a fund to be utilised to augment the wealth of nations. He admitted the taxation is the main source of revenue. The power of taxing of the state is unlimited but taxation should not be excessive.

He advocated that tax base should be increased not the tax rate. He criticised the excessive burden of tax on people. Kautilya used to say „King must collect taxes like honey bee, enough to sustain but not too much to destroy.‟ Kautilya implicitly suggests a linear income tax. He emphasizes fairness, stability of tax structure, fiscal federalism, avoidance of heavy taxation, ensuring of tax compliance and subsidies to encourage capital formation. He advocated limiting the taxation power of the State, having low rates of taxation, maintaining a gradual increase in taxation and most importantly devising a tax structure that ensured compliance many postulates of Kautilya‟s philosophy of political economy are applicable to contemporary times. Ideally, the government should collect taxes like a honeybee that sucks just the right amount of honey from the flower so that both can survive. Kautilya's scheme of taxation involved the elements of sacrifice by the taxpayer, direct benefit to the taxpayers, redistribution of income, and tax incentives for desired investments. He recommended tax holiday as an incentive which means if any one brings new land under cultivation, he should be exempted from agricultural tax for at least two years. He advocates a mixed economy and argued for a very active role of government. His discussion on taxation gave an idea of three principles i.e. taxation power is limited, taxation should not be heavy and excessive and tax increase should be moderate. He recommends a system of tax collection and public expenditure of revenue in such a way as to build up the permanent revenue yielding capacity of the economy. He said tax base should be augmented not the tax rate. The functional relationship which discussed kautilya in Arthsashtra between the rate of income tax and the magnitude of tax revenue is now expressed in terms of Laffer curve.

He advocated indirect taxes like excise and custom duties and direct taxes as income tax on individuals, wealth tax, and profession tax. He also advocated land revenue, water tax and toll, fine and penalties. According to him tax receipts can be divided into three parts; income earned through taxes on goods produced within a country, Income earned through taxes on goods produced in the capital and income earned through taxes on imports and exports. He advocates that rich persons should pay higher tax according to their paying capacity. In this way he considers the ability to pay approach. Tax should be levied one in a year.

Growth Oriented Public Expenditure

Kautilya advocated that most of the revenue generated from taxation should be spent on productive activities and public welfare. He discussed different items where sate should incur expenditure such as on national defence, public administration and salaries of the ministers, government departments, maintenance of national store house and granaries, maintenance of armies and on the acquisition of valuable gems, stones and ornaments and whatever was left should be deposited to the treasury.

Infrastructure

Kautilya considers infrastructure as very important for the state development and also very useful for promoting commercial and trade activities. He suggests that state should invest in transport infrastructure

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An Analytical Study of the Relevance of Arthshastra in Modern India

specially roads so that foreign trade and commercial activities can be increased and so that states revenue. Roads would be helpful in opening up new markets for both domestic and imported products.

Relevance of Arthsashtra in modern time.

Kautilya, also known as Chanakya or Vishnugupta is one of the most famous Indian political thinkers. Though he lived a long time ago, certain principles from his theory are still relevant in today‟s framework. The book, written in Sanskrit, discusses theories and principles of governing a state. Kautilya demonstrated an extremely vital imperative: governance, polity, politics, and progress have to be linked to the welfare of the people. Having discussed the some economic ideas of kautilya, it can be said that even the terminology employed in Arthsashtra may have changed but the nature and role of state in the economic system seem persistent in all settings. Covering various topics on administration, politics and economy, it is a book of law and a treatise on running a country, which is relevant even today. His ideas remain popular to this day in India. He provided valuable basis for economic science. It contains very useful economic ideas on foreign trade, taxation, public expenditure, agriculture and industry.

Good governance and stability are inextricably linked. If rulers are responsive, accountable, removable, recallable, there is stability. If not, there is instability. This is even more relevant in the present democratic setup. Heavy taxation should be avoided. If tax rates are high, public will not be willing to pay the tax and find out the ways of tax evasion. Low rate of taxation will yield more revenue to the state.
He was fully aware that terms of trade were not just depending on economics but also on various parameters. There is no autonomous mechanism that will ensure that a nation would benefit from trade in the absence of certain safeguards and policy measures.

Social welfare is the centre point of kautilya‟s economic ideas. The State was required to help the poor and helpless and to be proactive in contributing to the welfare of its citizens.
The emphasis that Kautilya gave to human capital formation is relevant in current times because development is not possible without human capital accumulation.

Apart from these ideas there are a number of things in Arthsashtra which is very relevant such as conservation of natural resources.

Arthsashtra provides much basic knowledge about economics, and several of his ideas are still relevant.

III. Conclusion

Kautilya‟s Arthshastra provides valuable basis for economy. It contains useful insights about economics. It can be used to glen of relevance to our time and can be useful to illustrate several modern economic ideas. He offered a set of different economic policy measures to promote economic development in the economy.

References

1. [1].  Shamasastry, R. 1960. Kautilya‟s Arthasastra. Mysore: Mysore Printing and Publishing House.)

2. [2].  Aseem Prakash, State and Statecraft in Kautilya‟s Arthasastra, A paper presented at the Fall Semester Mini-Conference organized

   by the Workshop in Political Theory and Policy Analysis, Indiana University, Bloomington

3. [3].  Binayak Ray, India: Sustainable development and Good Governance Issues, Atlantic Publications

4. [4].  Clem Tisdell(2003), A western perspective on Kautilya's 'Arthasastra': Does it provide a basis for economic science? Working

   Paper on Economic Theory, Applications and Issues.

5. [5].  Balbir S. Sihag, (2004)”Kautilya on the Scope and Methodology of Accounting, Organisational Design and the Role of Ethics in

   Ancient India, Accounting Historians Journal, Vol 31, No-2.

6. [6].  Summary on Kautilya‟s Arthasastra: Its Contemporary Relevance Published by Indian Merchants‟ Chamber (2004)

7. [7].  Balbir S. Sihag, (2009) “Kautilya on principles of taxation”, Humanomics, Vol. 25 Iss: 1, pp.55 – 67, Emerald Group Publishing

   Limited.

8. [8].  Nanda Lal Darnal, Kautilya‟s Arthsashtra and Economic Development: An Analytical Study on state‟s Role in Modern Perspective.

9. [9].  http://www.hinduism.co.za/chanakya.htm

10. [10].  www.bharatdesham.com

11. [11].  www.google.com

12. [12].  www.wikipedia.com

Conceptualizing a Kautilyan Criminal Justice System - By Kaartikay Agarwal

 Article courtesy:

https://criminallawstudiesnluj.wordpress.com/2020/05/10/conceptualizing-a-kautilyan-criminal-justice-system/

“It is the power of punishment alone when exercised impartially in proportion to the guilt, and irrespective of whether the person punished is the King’s son or an enemy, that protects this world and the next” – Chanakya

Reformation of a Penal Code based on 19th-century Victorian ideals has been a constant process since Independence. As we are moving towards reforming our legal system to confront new challenges, Indian theorists and their thoughts are at the forefront of reformation. Chanakya (also called Kautilya) remains an extremely influential and controversial figure in Indian history even 2,000 years after his death. Chanakya is popularly in academic circles known as Indian Machiavelli (even though Chankaya lived 1,700 years before Machiavelli and Arthashashtra as work is much more in-depth and concise than the most famous work of Machiavelli i.e. The Prince).  His most famous work is the Arthashastra, which is a comprehensive treatise on economics and politics. The Arthashastra is an authoritative work on statecraft, has three parts that relate to economic development, administration of justice, and international affairs and is further divided into 15 books. Book 3,4 and 5 deal with crime and punishment in a Kautilyan state.

The Arthashastra also provides the reader with a glimpse of Ancient India through its vivid description of life and administration in the Mauryan Dynasty, something that forces us to think and ponder upon how exactly did justice function in Ancient India? At a time when law and order increasingly becomes an issue of concern, we can learn from the wisdom of our forefathers and understand how the idea of criminal justice has grown and evolved. This piece aims to analyze broadly the various crimes as defined by Chanakya, their penal enforcement, and parallels with the current prevalent system.

Essentials of a Justice System 

Chanakya describes maintaining law and order as the essential duty of government. This can be done in 2 ways, maintaining the social order as well as preventing and penalizing criminal activities. There is a clear distinction between the administration of civil law and criminal law. Book 4 of his omnibus includes the issues of criminal law and is titled ‘removal of thorns’ or removal of anti-social elements. For Kautilya, there were 4 bases of justice according to which any matter in dispute must be judged –

1. Dharma, based on truth
2. Evidence, based on witnesses
3. Custom, traditions accepted by the people
4. Royal edicts, the law as promulgated

A judge was called a ‘Dharmastha’ or upholder of justice indicating that ultimately the highest law of the land is Dharma. A bench of 3 Magistrates or Judges was responsible for the containment of anti-social activities. The remedies available in the Kautilyan State varied, in most cases fines were an adequate remedy but there were also remedies of incarceration, torture, and death available. He further discussed more pillars of a  justice system. Firstly, that the rule of law had to be followed which suggests that, no one was above the law. Checks and balances were clearly introduced for all public officials including extra fines and punishment for malpractice in public duties. The doctrine of ‘Matsya Nyaya’ or the weak get eaten by the strong was not to be followed in an administration. If proper law was maintained by the king, the weak would not have to succumb to the fancies of the powerful and thus it was the responsibility of the Kingdom to protect the weak and follow the principles of justice. Secondly, the laws must be clear and concise and properly codified to ensure their remains no ambiguity or room for misinterpretation by judges and officials. Thirdly, the effectiveness of law enforcement depended on 3 factors- honesty of the law enforcer, proportionality of punishment and the importance of judicial fairness in the sense that justice must not only be done but also be seen.

Kautilyan Penal Code

Kautilya based his penal system on a complex interplay between monetary and physical punishments. He subscribed to a theory of the maintenance of law and order by the government by punishment, also called Dandaniti. Although he warned against meting out unjust punishment by the king and that such unfairness would lead to large scale dissatisfaction. Although prima facie, his theory seems cruel and a true representative of an Orwellian state, he provided for a lot of flexibility and safeguards within his system. The prescribed punishment could be modified by the magistrate taking into account the circumstances of the case and the local conditions, thus a certain leeway was granted to the Judiciary to implement the laws. The punishment was intended to strike a perfect balance, neither too severe nor too harsh. Existence and consequently reliance over upon regressive factors like caste and gender discrimination cannot be denied in the textand for some offences, the degree of punishment varied depending on the caste of the criminal. Punishment for offences depended on the caste and status of the victim and the accused and continued to vary with their respective circumstances. Non-vaginal intercourse was also prohibited in the text.

Checks and balances were established for the judges. No judge was to threaten, intimidate, misrepresent and fail on his other ethical duties, failure to do so lead to a hefty fine and even impeachment from office. Government officials involved in any corruption were to be severely punished. Leniency was shown within the system to those suffering from poverty, illness, thirst, etc and special circumstances of the person was to be taken into account while fixing the penalty.

While the current justice system is often accused of unfairly targeting exploited groups and does not take into account the conditional differences leaving the masses often feeling alienated from the justice system, the unique Kautilyan code had a place for taking into account the unique circumstances of a person.

Drawing Parallels 

As described in the Indian Penal Code, crimes like causing miscarriage, assault, rape, homicide, and even state corruption were clearly identified and their definitions and separate punishments were prescribed by Chanakya.

The omnibus remains progressive in certain ways when it describes that it sets down a clear standard for what constitutes rape: no woman shall be enjoyed against her will. While the Criminal Law (Amendment) Ordinance 2018 further strengthened more severe punishment for rape of a minor, so did the Kautilyan penal code where cases of rape of a minor were to be punished more severely. The punishment was also proscribed for Animal cruelty and deforestation including varying punishments for harming animals. So while the western world, woke up late to the realization about protecting wildlife and nature, Chanakya had already in his code provided safeguards for the animal kingdom something that also represents the emphasis on ‘Sanskriti-Prakriti’ or the confluence between urban development and nature that Indian philosophical traditions have long emphasized upon.

Largely, all major modern crimes were covered by Chanakya and the width of his vision and foresight can be seen in the division he proposed between a civil and a criminal system and identification of a varying number of crimes including a separate judicial system as well as a separate investigation system.

Criminal Investigation

There were 3 grounds of arrest in a Kautilyan justice system-on suspicion, on possession and for crimes such as murder. The difficulty in the investigation during those times was taken into account. No one was to be arrested for a crime committed 3 days prior to the time of the arrest. Further grounds for reasonability were laid down for each of the types of arrests. For example, an arrest on suspicion could only be made for certain crimes such as murder, theft, and corruption.

For various crimes, different modes of the investigation were given in detail. For burglary, the entry and the exit of the thief were to be looked for. Evidence of the burying of tools and objects used for breaking in were to be searched for and if no external break-in clues found and the knowledge of the goods stolen was precise, then the burglary was presupposed to be done by someone on the inside. For unnatural deaths, Chanakya clearly stated that ‘anger is the motive of murder’. The magistrate was ordered to conduct a post mortem on any cases of sudden or unnatural deaths. Oil was to be smeared to effectively study the bruises of the victim and this examination of the body was to be conducted even if it appeared that person had committed suicide. Pseudoscientific methods to prove causes like poisoning were also described in detail.

The examination methods for witnesses and the accused are also described in detail. For cases involving unnatural deaths, those closely associated with the victim had to be questioned about his/her daily dealings and people near the scene of the crime were also to be questioned. The investigation had to be further conducted based on the evidence given by these people. Anyone suspected of having committed a burglary was to be interrogated in front of the accuser as well witnesses. Firstly, the personal information had to be stated by the defendant followed by a description of his alibi on that particular day and of the next day as well. If the statements proving his innocence were corroborated and found to be true, he was to be acquitted. Otherwise, a modus operandi had to be established regarding the way of entry, accomplices, tools used. If his innocence could not be corroborated, methods of torture were to be to elicit a confession although the prosecution could not rely solely on the confession of the accused if it was elicited by torture. The conclusive proof was essential before sentencing the person.

For presumption of guilt in an offence, torture was ascribed as a legitimate method. Certain groups of people including Children, aged people, the sick, pregnant women, and the insane were not to be tortured under any circumstances. Torture could never be severe enough to result in death, and if it did, the person responsible had to be punished. Furthermore, methods of torture were also prescribed by Chanakya for different levels of crime. An alternative to torture was when the suspicion of guilt was not that high, the suspect could be followed and his movements tracked for a period of time post the occurrence of the crime.

Conclusion

Indian criminal law is largely distinguished by colonial influence and it perpetuates the ideas drafted by Macaulay in a framework which promotes diversification of culture, between man and nature. While 150 years later, we continue to largely follow the Penal Code drafted by Macaulay, Chanakya offers a unique insight into the pursuit of future advancement of criminal law jurisprudence by opening up avenues for an amalgamation of its core principles with a culturally inclusive identification of stakeholders. Kautilya’s justice system shares many of ideals and objectives that are in consonance with our current justice system.

He continues to remain a relevant yet largely underrepresented think. Although the execution of his ideas across the fields of law, politics, and economics is a rare milestone that would revolutionize the criminal justice system by restoring the synergies of each niche of India, countering the lack of representation given to societal factors and the ecosystem. Chanakya and his thoughts on the Criminal justice system force us to rethink strategies with the aim of widening the scope of our system and evolve from the seeds sown by the Mauryan Empire instead of burying historical lessons to make it stronger and more robust. There is a crucial need to bridge this gap between the past and the present by ensuring a discussion of the confluence of cultural and legal principles.

[The author is a first-year student at National Law University, Delhi.]

Ushering Reforms in Civil Services Capacity Building in India Through Mission Karmayogi - Pooja Paswan

 Article courtesy:

https://patimes.org/ushering-reforms-in-civil-services-capacity-building-in-india-through-mission-karmayogi/

“Take to the path of dharma – the path of truth and justice. Don’t misuse your valour. Remain united. March forward in all humility, but fully awake to the situation you face, demanding your rights and firmness”—Sardar Vallabhbhai Patel (first deputy Prime Minister of India)

Civil service refers to the body of government officials who are employed in civil occupations that are neither political nor judicial. The concept of civil service has been prevalent in India since ancient times. The Mauryan administration employed civil servants in the name of adhyakshas and rajukas. The examination for civil servants in those days was also very stringent as quoted by Kautilya’s Arthasastra. The expanse of the territory and the need to hold it intact made it imperative that the Mauryan administration recruit civil servants based on merit. The concept of civil service again became prominent when the British, in search of creating a framework to hold the territories of India, created the coveted “Indian Civil Services”, or the ICS.

Many changes took place in the ICS after Lord Cornwallis introduced it in India. The ICS were created to foster the idea of unity in diversity. It was expected to grant continuity and change to the administration, no matter the political situation and turmoil effecting the country. The Indian Civil Service has also played a role in providing continuous support to the nation. But what is appalling and needs serious consideration is the element of change. It can be said that the civil service as a whole has maintained its status quo instead of causing change in social and economic scenarios. Some may argue that it is the resilience of the civil service, but it is a fact out in the street that the Indian Civil Service was not able to deliver service based upon the expectations of the people or the founding fathers of the Constitution.

Why is reform within Indian Civil Services necessary?

In recent times, there has been accelerated change brought about globally by technological advances, greater decentralization and social activism. The ramifications of these changes are being felt by the government taking the form of increasing expectations for better governance through effective service delivery, transparency, accountability and rule of law. The civil service, as the primary arm of government, must keep pace with the changing times in order to meet the aspirations of the people. The purpose of “reform” is to reorient the civil services into a dynamic, efficient and accountable apparatus for public service delivery, built on ethos and values of integrity, impartiality and neutrality. The reform is meant to raise the quality of public services delivered to the citizens and enhance the capacity to carry out core government functions, thereby, leading to sustainable development.

The importance of the civil service to governance arises from the following:

1. Service presence throughout the country and its strong binding character
2. Administrative and managerial capacity of the services
3. Effective policy-making and regulation
4. Effective coordination between institutions of governance
5. Leadership at different levels of administration
6. Service delivery at the cutting edge level
7. Providng “continuity and change” to the administration

What does Mission Karmyogi (National Programme for Civil Services Capacity Building) entail?

Mission Karmayogi (National Programme for Civil Services Capacity Building) has six pillars—Policy Framework, Institutional Framework, Competency Framework, Digital Learning Framework, Electronic Human Resource Management System and the Monitoring and Evaluation Framework. This ambitious effort has long been considered urgent given the need for greater capacity building among public administrators, many of whom have little formal training or qualification in core topics of administration and governance upon joining the prestigious Indian Civil Services.

There has been renewed focus on capacity building for India’s civil servants. The central government’s Mission Karmayogi program is envisaged as the most comprehensive bureaucratic capacity building initiative to empower government employees to become more “creative, proactive, professional and technology-enabled.”  The focus of such reform is to enhance the administrative capacity and effectiveness of public administration in India. This initiative, announced in 2020, will task the newly formed Capacity Building Commission, comprised of experts from multiple fields, with creating and implementing capacity building plans.  

This approach will break silos in capacity building, and democratize knowledge on an equitable basis across civil services. Besides the delivery of training and capacity building, service matters such as confirmation—like the completion of probation, deployment, work allocation, work assignment and notification of vacancies—will be integrated within the proposed competency framework.

Institutional framework of NPCSCB (National Programme for Civil Services Capacity Building):

1. Prime Minister’s Public Human Resources (HR) Council 
2. Capacity Building Commission. 
3. Special Purpose Vehicle for owning and operating the digital assets and the technological platform for online training
4. Coordination Unit headed by the Cabinet Secretary.

Way forward

Mission Karmayogi aims to prepare the Indian civil servants for the future by making them more creative, constructive, imaginative, innovative, proactive, professional, progressive, energetic, enabling, transparent and technology-enabled. Empowered with role-specific competencies, the civil servant will be able to ensure efficient service delivery of the highest quality standards. The capacity augmentation of civil servants plays a vital role in rendering a wide variety of services, implementing welfare programs and performing core governance functions. A transformational change in the capacity of civil service is proposed to be affected by organically linking the transformation of work culture, strengthening public institutions and adopting modern technology to build civil service capacity with the overall aim of ensuring efficient delivery of services to citizens. The future of the country cannot be progressive without a reformed bureaucracy.

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Author: Pooja Paswan is currently enrolled at the John.F. Kennedy School of Government, Harvard University. She is an Assistant Professor in the Department of Political Science at Jamia Millia Islamia University, New Delhi, India. She has Ph. D in Public Administration and specializes in Public Policy. She was recipient of the ASPA 2019 Founders Fellow. She has worked extensively in the area of development administration and policy. She can be reached at https://jmi.academia.edu/PoojaPaswan and poojapaswan.jmi@gmail.com. Twitter @poojapaswan

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KAUTILYA’S VIEWS ON ORIGIN AND NATURE OF STATE IN ARTHASASTRA - Rajeev

 Article Courtesy:

https://www.ijccr.com/January2012/20.pdf

INTRODUCTION AND PERIOD OF ARTHASASTRA

There are two aspects for taking its period:-

View of foreign scholars: Winter Nath, Jolly, Kith say that the epic would not be innovated before 3.A.C. They say that it would not be come into existence at the Maurya’s ruling time. If would be so, then there would be definitely motioned Maurya’s ruling and its political structure. In the context, they say that Yagyavalyak’s memories and epic were contemporary.

View of Indian scholars: Dr. Jaisawal. Dr. Shyamshastri agrees with that Arthasastra is the innovation of ChanderGupta’s Prime Minister Kautilya. They say that Chander Gupta caught the throne in 321 B.C. and Ashoka 296 B.C. respectively. Therefore, this epic would be between 321B.C.to 300B.C. Kautilya innovated it for guidance Maurya’s ruling. Indian literature says that in epics of Jainism and Buddhism we can get the information about Kautilya.

At the analysis of above aspects Dr. Shyam lal Pandey says, “The epic Arthasastra either contemporary of Maurya or a new edition after ruled but it has to be accepted that political principles in this epic are of Maurya’s time.1

Nature and subject-matter of Arthasastra

Arthasastra may be an epic with its name, but it is not. It informs only about structure of ruling of a state. T.N.Ramaswamy said, “The Arthasastra is truly an anthology of political wisdom and theory and an art of statecraft, scattered in pre-Kautilyan writings, streamlined and reinterpreted by Kautilya in his attempt to construct a separate and distinct science of statecraft.”

Dr. Shastri is creditable for taking it into existing life. He was the healer of library of oriental. He got a script of Pandulipi from a saint (Brahman) from Tinjore and versioned it into English in 1905. The first edition of epic was published in 1909 with the help of Mysore.

In the initial part, Brahaspati from Gods and Sukra from Gaints had been worshipped. According to Kautilya “Artha” means living and Earth, Living is related to everybody and earth wanted to get fro kingdom expandasion. Thus, Arthasastra is an epic which works for guidance of king, ruling and politics.2

Origin of the state

Kautilya’s philosophy says state as central theme. Monarchy system was adopted in that time. Kautilya had discussed about state’s origin, nature and working. In regarding to origin of state he accepted the theory of social-cohesion. There was injustice everywhere in the society. So, Manu had been selected as ruler. Indian religious epic had been considered as to be first Indian king. People decided to give the 1/6 of their harvest, 1/10 of their trades and some taxes from gold. Kautilya had not thought about the monarchy. He could only use of this wealth for welfare and security of the people. Thus, by Kautilya’s view was used for social cohesion. In this context Dr. Shamasastry says, “The theory of social contract was not unknown in the days of Chanakya.”3

Kautilya did not speculate on the origin of the state. Like Machiavelli, he was concerned with the State of his own times. He was not interested in the question as the how the State, which had come into the possession of Chandragupta Maurya, had been brought up into the existence, but with the more urgent problem of how to make it a mighty and vigorous state

ready to face internal as well as external dangers. At best, the Mauryan Prime Minister could trace the origin of Mauryan State to the misdeeds of the Nanda. Though he described in detailed the formation of villages and the different aspects of the village and town life yet there is no reference to the origin or evolution of the State in Kautilya.4

For understanding the Indian political thinking there are two major sources

1. (a)  Human being and the other is

2. (b)  His thoughts

   One of them of Mahatma Buddha and the later is Kautilya. But both have the opposite

thinking as Buddha is considered Idealism and Kautilya Pragmatic. Because of this merit he (Kautilya) has a specific place in India thinkers. So, Sale tore says that “of all the school of ancient Indian political thought, the most noteworthy is that of Kautilya.”5

Nature of the state

Kautilya had discussed about organism of state. He considered seven organs of the state,

1. Master or king

2. Amatya or ministers

3. Janpad or country

4. Durg or fort

5. Kosh or treasury

6. Punishments

7. Friend

This organism was known as Kautilya’s principle for nature of the state. He made it by inspiring the Holy books like the Mahabharta. Here Dr. Shamasastry has said about Kautilya’s view for nature of state that each sovereign state must contain seven members (angs), such as the king, the minister, the country, the fort, the treasury, the army and the friend.6

Types of State

At the time of Kautilya there were some types of state, which are this following way;

State : Such state in which the rule was based on conflict. Kautilya says that this conflict is natural because of heredity. In this two persons might be two brothers or the father and the son. He suggested that the problem could be solved by the minister’s suggestions.

Vairajya : Such type of state was not appropriate for people, because of in such conditions a king could exploit the people by ruling on them.7

Dualism (sangh rajya) : There was miniature of republic states. These states had adopted dualism. These were independent and self-reliance but could not face the larger enemies. In such dualistic states king was not permanent and used to get together at critical occasions.

In his time Mugdh was also a dualistic state. Therefore, he presented his views for making strong these states. Integration method was good for these states. He says that the king should appoint detective for getting information, he (the king) should do everything with his best approach and ability.

Kautilya supports to comprehensive function of state. He says that the function of it not only to secure but also to develop all-round development of its people. A state can fulfill all his need when it has economic back-bone strength. Only on the basis of economic citizens can get their aims of life. A state should be adopted such policies by which export may be more than import, and makes a happy human being with his glorious future. A man may be got religion, work. He (man) may be led a happy life.

Taking nature and functions there were two kinds of principles. One was non- materialistic and later one was materialistic. Former principle is emphasized on salvation of being life and the later one is on luxury life. Kautilya selects the mixture way of dual above and gives importance to mean, religious and work.

N.C. Bandyaopadhyaya, “The state according to Kautilya must be based on sound economic foundations, so as to enables men to realize the aims of life.”8

Objectives and Functions of Kautilya’s State

In Kautilya’s economics state is the central point. The objective of a state not only to secure but also welfare works for people. For completing objectives he integrated many institutions. The objectives are to secure people, to preserve them from natural calamities, to kill enemies’ detective who may be harmful for the state. Kautilya thinks that for a king state is everything with it a king is nothing.9

Bandyopadhyaya, “The state, thus according to Kautilya, must be base on sound economic foundations, so as to enables men to realize the aims of his life, to lesson as much as possible, the struggle of existence at home, to lessen the dependence of the community on the outside world, to be in a position to help others sections of humanity is distress, and thereby to ensure on existence conducive to the happiness of men in this life and paving the way to a brighter beyond.”

According to Kautilya state is not only a materialistic but a spiritual also. The objective of a state is not only to manage religious, means and work for people but to create such situation also such like, without colour, creed, and caste. For comprehensive objective he emphasizes on state’s scope.10

Kautilya says that for getting work, means, religious a state should do work in following way:-

• Agriculture: - It is the back-bone of a state’s economic. A state to have cultivated land which can fulfill the need of the food. Plantation should be started. Transport may also be managed for it.

• Administrative Appointments: -For a good administration there should be essential appointments. It is the king’s responsibility.

• Military Function: - The state’s safety is also a major concern. For it an integrated and powerful military is essential which may be able to face outsider’s attack.

• Judicial Function: - Such a judicial function which may be punished prisoners.

• Economic Function: - State’s strength is base on treasury and trading. It should be

  fulfilling its meaning.

• Diplomatic Function:-Kautilya was not known for internal management. Ambassador

  should be appointed on the basis of neighbor’s behaviour.

• Industrial Function: - capital and labour should be selected in industries for a state.

• Luxury: - Luxury was also involved by Kautilya in his working function of the state. He

  says that for the security of state employees should be appointed, by which the other streams would be uninvolved such luxury life.

• Business Function: - Trades should be under control. For it things should be sold in the market and measurement should also be corrected.

• Spiritual Function: - Kautilya expects that the king to appoint Brahman and manage the state according to Dharmasastra and protect the Dharma/religious. He says that the duty of a state to develop spiritual field of a human being not a materialistic world.

• Social Welfare: - Kautilya says that the objective of state not only prosperity but also social welfare, because a prosperous person can build a prosperous nation. Kautilya says, “A king checks the famine at all. Who serves the grain even in famine days, he is real a king.” A state should provide work to widows, the handicapped and others.

  Kautilya emphasized all the streams of state by which religious, means, and work/activities affect. For religion, a state’s those works emphasizes, which may be helpful for people and securing for people. For getting economy he emphasizes on industrious, agriculture and trade-fair, and for working on luxury. Thus, in such a way, on the basis of various objectives and works, State called the state a secularism and welfare state. Robson, “The idea of welfare state must be as old as the history of mankind and it is certainly much older than the state.”11

  The Functions of the Monarch State

  According to Kautilya the king is the first and foremost organ of the state. Without him the state is nothing. This type of state is harmful for its people. He says without a king there was

nothing, there was corruption everywhere. Thus, the king emerges for protecting people. Thus, a king should be such who can get religion, economy and work. He may have specific abilities. Kautilya says, “The miseries of Demons (people) lies in the king. A king should not be selfish. He should think about his people.”

Kautilya says extraordinary person to him, Kautilya emphasizes on specific merits of king and says, “Because the king is best in himself. He may have the virtue of Rishi/saint as well as human being.”

He considers the nature of Saptang of the state and the king is central point on whom all organs revolve. He says, “These organs are essential. Effect and importance are depended on the task that how he is using these organs.12

Qualifications and Qualities of the king:-

1. A king should be perfect by physically, mentally, and intellectual.

2. He should be punctual.

3. He should have the control own senses.

4. He should complete the objectives of religious, economy and work.

Privileges of the king:-
1. He is supreme power.

2. No tax can be imposed on him.

3. He is the owner of the non-relating money.

4. He is the owner of hidden money.

5. He can’t be called for witness in court.

   He had been provided these privileges such that he can follow his duty very well. He

can’t use these rights for luxury. So, for checking luxury life, he had been imposed some social and religious traditions, which can’t be opposed by the king.

Routine of the king:-

Kautilya dividing his routine into eight parts Routine of the day:-

• To investigate secured organization for protecting the people.

• To do personal work.

• To solve the riots of people.

• To get information about treasury and give instructions.

• To discuss with ministers and detective.

• To recreate and study.

• To investigate of army with their weapons.

• To discuss with commander-in-chief. Routine of the night:-

• To get information and give instruction to detectives.

• To do personal work.

• Recreating work.

• To feel relax and sleep

• To prepare time-schedule for the next day.

• To discuss with intellectual people.

• To do religious work.

  Thus, Kautilya discusses his routine on the principle of religious, economy and work.

  Security of the King

  Kautilya has emphasized of security of the king and explained in economy. A king should suggest some following ways by which he can get security:-

• The king accomplishes arms/weapons persons with him.

• Army should be appointed inner and outer of the palace.

• To investigate the food before serving to king.

• The king should remain keep away from multi- forms persons.

• Don’t go at the crowded place.

• While supervising army he should use ridding.

• To be cautious while hunting time.

  Succession

  Kautilya has expressed succession in these ways;

  • The Elder son of king.

  • The able prince while lack the virtue in the king.

  • The merit of prince- to able son.

  • The able son of king’s daughter.

  • The king’s daughter.

  • Group proved Empire dynasty

    Thus, Kautilya had described succession. But he stressed on

    Ability: Although he prefers monarchy system but do not compromise with merits of a king. He says that an unable person while king’s son should not be appointed as succession of the throne.13

Duties and Powers of the Monarch

A king having following works/functions:-

• Kautilya’s economy is based on (religious, economy and work) the principle of. He (the king) starts his routine with religious work. Kautilya suggests him to do religion work. A purohit/saint should be appointed for such works. He should honour him (saint) as pupil- guru, son-father and servant-master.

• For completing his work he should do appointments. Minister, saints, commander, various head of departments should be appointed according to their abilities.

• For a good administration he should divide the state into country and the fort. He should select agriculture in country and trade-fair in fort for controlling of comprehensive rules and regulations.

• People who have built a state by social-cohesion, they built it for security and welfare. Welfare of citizens is the priority of the king. He should do his best affords for welfare. For it he should not only walk on the path of religions, but also encourages his people of this path. By it as well as economy and work can be provided.

• Kautilya gives importance to agriculture and its importance. He suggests to king that the country should be established at such a place where the land may be cultivated. The land of state should be planted.

• The king should do justice according to religious. For it he should select judges and establish courts.

• The king should continuously increase treasury and for it he should announce guidance. For religious and work economy is essential. Therefore, Kautilya has named his epic Arthasastra because he considered the strength of state is based on firm economy.

• The king should appoint skilled and courage soldiers inner and outside of the palace. He should get the information by detective and give essential instructions.

• A king should appoint ambassador for recognizing the behavior of other states. Kautilya suggests also about the diplomatic action in opposite circumstances towards friends and enemies states.

• The king should manage economic security of the citizens. Industries are the solution of it. These should be under state and private-sector. There would not be any exploitation in private sector. The king should give concession in economy security of widows, handicapped persons.

• A king should preserve his citizens from natural calamities. Kautilya says, “The king checks the famine at all, whenever the citizens would not eat, he should not eat the food himself.”

• He emphasizes the king to adopt detective system and skill ness. Detectives should be appointed in other states and their administrative departments.

• Kautilya’s Arthasastra is considered the base point of fulfilling the objectives of religious, economy and work. M. V. Krishna Rao, “The king was to regard himself as an agent of the people and had to abide by law as laid down in the Sastra or embodied in the customs of the country which were both a political constitution as well as an ethical law.”14

Position of the king or Absolute Monarchy

On the basis of the study of Arthasastra a contradiction emerges that in which aspect his Arthasastra lays and what proves. Had he supported to welfare-monarchy or absolutism? This question is emerged because as he described about king’s privileges, it can become him absolute/despotic and he did not think about citizens’ rights. There are some symptoms which show the king as absolutism:-

Elements of Absolutism

The king is a supreme power.
The king has the right to endow, made, explain laws.

1. Kautilya has not explained citizens’ right.

2. The security system of king is more emphasized than a common man.

3. All appointments should be accorded king’s opinion.

4. In succession dynasty system is preferred.

5. The king should be provided privileges but Sastra and customs are unclear itself.

6. The whole administration and its member are responsible towards king.

7. The king can do everything even in battles, it also shows his absolutism. Thus, his king

   (Kautilya) is absolute.15

Monarchy is not absolute but Welfare

Robson, “The idea of welfare state must be as old as mankind as it is certainly much older than the state.” Because as Kautilya supported to absolute monarchy system but he did not ignore the welfare system of the citizens. One place, he says, “A king should think about his people, its people are sad, he would also be unhappy. He feels relax and happy when citizens lead a peaceful life.” He (the king) leads the responsibility of handicapped and widows and their works. He also preserves the citizens from natural calamities.

The king of Kautilya was not absolute monarch. For checking absolute monarchy on him Kautilya had but some checks on him;

1 Religious Check: For collecting money, luxury life and self-security he has been checked on basis of religious. M.V. Krishna Rao, “Kautilya’s attitude to religion was secular and not apathetic. As Sen says Kautilya is not immoral but unmoral in his politics; he is not

irreligious but unreligious in his politics and he is prepared to use religious sentiments and religious institution for political expending and for the noble ends of the state.

2 Check on Appointments: The king is not independent to select his ministers. According to Arthasastra, only virtual people are able to get the jobs.

3 The king is not Supreme: The king has to obey in religious work. He is compelled towards saints/purohit. He should honour him as pupil honors his Guru, a son to his father and a servant to his master. Saint is supreme than him.

4 Equal objectives of People, King and State: He has not to fulfill the objectives for himself but also for the citizens. When there are equal rights between king and people there is no question of absolutism.

5 Succession is based on Merit: Although Kautilya refers to heredity succession, but also ability. He says that a king should be physically, mentally, intellectual, punctual, courage etc. full of virtues. Such virtual king would not be absolute.

6 Moral Checks: The king should follow some moral values. There are six moral obstacles (i) work, (ii) annoy, (iii) greed, (iv) Ego, (v) ugly, (vi) happiness. It is only when the king can control on his senses.

7 Spiritual Checks: Although Kautilya is considered rational thinker. He says that the result of work has also to be realized not only in supernatural but also in this world also. So, with it he suggests also to king by which in both worlds religious, economy and work can be got.

8 Right of the People: He accepts that in the feeling of angry people may get murdered of the king. Thus, his Arthasastra neither king nor his ruler system accepts.

9 Training of the Successor: Kautilya’s king is not despotic, because he refers training of the successor by which he can get the knowledge of Dharmasastra, Political Science, Vedic etc..

10 Check of Ministers: The king can not be despotic, because he does the work with the advice of ministers. In Arthasastra, after advising of ministers he can take the decisions independently.

11 Rights of the King are not Unlimited: The king has the right of making and endowing a law but these should be according to Dharmasastra and customs. He has the right to punish but is should be according to religious rules. Thus, a king has limited powers. Thus, he is not absolute.

King’s powers have been checked. He (Kautilya) does not encourage him towards tyrant attitude for citizens. His (king’s) all works are for people welfare. For fulfilling his responsibilities

he has comprehensive rights. Thus, his throne is the symbol of proud and importance. M. V. Krishna Rao on the basis of above checks says, “With these checks operating on the governmental system it was very difficult for any king to make himself absolute and wild despotic authority.”16

Saletore analyzing king’s position says, “However autocratic the king was in some matters, he could not, by the established percepts in the Dharmasastra and niti-sastra afford to play the part of the Greek tyrant without losing his kingdom and his life was exalted, he was neither apart from nor alien to the people who were never mere objects of his will.17

Amatayas or Council of Ministers:

Kautilya’s Arthasastra is an important epic by attitude of art. In it he accepts the principle of Saptang for administering a state in his throne there are seven organs. In this the king is first and council of ministers comes after one organs. In sixth agency of Arthasastra “Mungleyoni” has been explained about council of ministers. He should organize council of ministers for his help. Kautilya understands council as important for king, state, and administration and for people. Kautilya suggests king that he should not start a work whenever council is not agreed.

Composition of the Council of State/Amatayas:

The king should appoint the ministers looking time, situation, management and state and should be numerous. Thus, ministers may be 12-20. According to him, 3-4 ministers should be selected for discussing in critical situation. There should be more than 2 ministers in discussion.

Salary of the Ministers: Kautilya’s Arthasastra is said that the king should provide salary to ministers according to their post and abilities, by which they lead their life. The king should give 4800/-annual. It is the peak-point of best ability. They should be got proper salary, because due to lack of money they do corrupt work.

Qualification of the Amatayas/ministers: Before defining his own views he gives a place to thinks of saints and educationists. Kautilya Bhardwaj has emphasized on king’s old colleagues, but Vishalash ignored it at all. Parashar emphasizes loyalty for ministry. But in his own view, Kautilya says that a minister should be intelligent, skilled, courageous, loyal, pious, self-patience and fearless.

Beni Prasad expressing Kautilya’s ministers’ abilities says, “An excellent intellectual grounding, a blameless private life, a sound judgment, a high sense of duty and a certain amount of popularity are deemed essential qualification.”

Thus, Kautilya emphasizes on some following qualities of a minister; i) autocratic

2. ii)  socialized

3. iii)  intelligent

4. iv)  skilled

5. v)  language-literature

6. vi)  memory-power should be strong

7. vii)  skill-management

8. viii)  patience

9. ix)  patriotic

10. x)  courtesy

11. xi)  courage

12. xii)  egoless

13. xiii)  static

14. xiv)  attractive

15. xv)  aesthetic

16. xvi)  popular

17. xvii)  disinteresting

18. xviii)  pious

19. xix)  not greedy

20. xx)  religious-follower

On the basis of above qualities and abilities of ministers there are three categories have been divided, who has all these qualities, may be first, who has 3⁄4 of these qualities may be second and who has 1⁄2 from above may be in third category respectively.

Working of the Council of Minister:

The meeting authority should be in hand of king. A prime minister should be appointed for leading meeting. Decisions should be taken by majority. Working of council of ministers should be in mysterious way. There should be unity in council Kautilya seems very important to mystery of council. It should be organized at secure places. There may not be any chance of leakage of secrets. Such events may be harmful both for the king and the state.

Functions of the Council of Ministers:

Kautilya emphasizes on various kinds of works and responsibility of ministers;

1 Advisory Function: - while organising a meeting they should suggest their views with their best intelligence power.

2. 2  Security of the King: - Ministers should manage the security of the king.

3. 3  Administrative Function: - However king appoints administration but to endow the

decision of ministers and king is administrative function of ministers.

4 Religious Function: - Purohit/Saints, ministers have the responsibility do not to misuse their life and nor miss-guided by the king.

5 Security of the State: - Ministers should be cautious and think about security of the state and after reaching the conclusion they endow it strictly.

6 Unity and Secrecy: - Ministers should not quarrel and interfere with each other. Maintain secrecy about the working of the council of minister. The king’s routine, security, demerits etc. should be secreted.

7 Security of Successor: - It is also the responsibility of ministers not only to think about king and state but also about successors and other members and their security.

Thus, the second organ of Saptang Council of Minister/Amatayas is considered. The king and state and their planes and endowed it, is the responsibility of ministers. It does not mean that in Kautilya’s Arthasastra the king as puppet. Kautilya suggests and cautious to king such that he should appoint detectives who inform him about ministers with their activities.18

Kautilya’s view on Administration:

Arthasastra is the collection of theory of art of statecraft. The objective of Arthasastra is to organize system by which the king and the people can get the religious, economy. For

fulfilling such holy objectives Kautilya discusses administrative thinking he had divided it into two parts:-

• State Administrative

• Departmental Administrative.

  Qualification of Employees:

  For selecting a person for various posts of state and departmental administrative respectively, Kautilya discusses some kinds of tests, which are in the following ways:-

1. (I)  First test should be based on intelligence power.

2. (II)  Second test should be based on giving greed.

3. (III)  Third one should be based on the behalf of woman.

4. (IV)  In fourth courage should be tested by fearing.

1. Who is skilled in first test, which would lead judicial work and discusses the problems?

2. Who is skilled in second test, may be appointed for the security of the treasury.

3. Who is skilled in third test, may be selected for the supervision of the palace.

4. Who is skilled in last test, may be enlisted in Army and Secrutants.

5. Who passed all tests, appointed as minister and leader of departmental administration? Who failed in all tests, works as farmer, laborer etc..

According to U.N. Ghosal, “As regarded the selection of the Amatayas for social post, the author(Kautilya) after describing the fourth fold test (virtue, wealth, desire and fear) laid down by his predecessors, modifies their scheme in one vital respect. The king, he (Kautilya) says must on no account make himself or his queen the object in the matter of testing the Amatayas, but he shall select third person for this purpose.”19

State Administration

Under state administration such post-holders, who directly relate with king. They give information and suggestions and get essential instructions. In state Administration, there are following stages of posts;

1 Minister: After king he (minister) is the supreme power of administration. He has specific place in council of minister. He suggests king in various selections, security matters, and political relations. He (minister) can be called as Prime Minister.

2 Purohit/Saints: He is as supreme in religious as minister in administration. He had the salary of 48,000Pann (the old currency of India)/-annual. He is knowledge-store of Vedic, grammar and highly literature. A king should worship him as a servant to his owner, as son to his father. To suggest in religious work is the first priority of him towards the king.

3 Prime Minister: He is supreme in security matters. In king’s routines eighth part he discusses with king. He also gets the same above salary.

4 Yuvraj: King’s successor is known as Yuvraj. For Yuvraj, he should not only the elder son of king but also able. The objective of appoint of Yuvraj to get experiences before becoming a king. He was also alternative Prime Minister.

5 Douvarik: The supreme in Amatayas is called Douvarik. His responsibility is to secure the palace.

6 Anteranshik: He is the chief of king’s personal guards. He has the responsibility of king’s security.

7 Smahartaa: He has the financial power. He has the responsibility to collect the money from various departments of state and submits in treasury. At financial problem, he takes decisions. To get informed about treasury, get money for the expensive of palace and suggest in financial matters are his responsibilities.

8 Sunnydhata: He has the security responsibility where state’s wealth has been put. Under his control dry-cold store, cold-store and weapon-house etc. He adds the goods coming from various departments and data-collection and its security are his responsibilities.

9 Prashastra: He has the responsibility to investigate and security about soldier and their Cantt.

10 Pertenta: He is just like a judge. His work is to select employees for palace and investigate about their complaints.

11 Nayak: He is the supreme Prime Minister of the state. His responsibility is to establish secure Cantt and leading of army in war time.

12 Porevayavharik: He is also head in chief of judicial department and can also be called as chief justice. His responsibility is to administrative the whole judicial system.

13 Karmanik: To reach/give the minerals for industrious. He sees also about mineral-store and investigates these minerals.

14 Mahamatya: All ministers under who do their work. Mahamatya is the medium between the king and the council of the ministers.

15 Punishee: For completing soldiers’ activities punishment is selected. To connect various departments and to give order were his main objectives.

16 Durgapal: He should be appointed for the security of the fort.

17 Antpal: He should be appointed for security of villages and country by its boundary, of the state.

18 Aatavirk: He had been appointed for looking after of forests of the state.
These eighteen posts are known as pilgrimage place. Description about these places

can be shown in ancient epics.20 Departmental Administration

State administrator remains before the king and control on departmental administration. Every department having a leader under whom the whole department works. In second agency of Arthasastra ‘Head Propaganda’ he (Kautilya) describes these works: Leaders and their works are explaining in this way:-

Koshaadhyaksh: His responsibility to add precious gems and ornaments in the treasury, to investigate and secure it. With his permission these can be used.

Aakaradhyaksh: He looks after the mineral-places. He should be expert in materials.

Suvarnadhyaksh: For getting purity, these come at him. He looks after such places where these materials are got purity.

Konthagaraadhyaksh: He has the responsibility of cold-store and dry-store. At the needed time, he provides such essential things.

Panyaadhyaksh: Excepting food things he looks after non-eating things.
Kupyaadhyaksh: For using the material getting from the forests e.g. wood, beak etc. are these

responsibilities of him.

Aayadhagaradhyaksh: He takes care of such places where weapons are stored.

Potvaadhyaksh: He has to get prepared and investigated of measurement tools.

Shulkaadhyaksh: He has to get or collect the taxes from all trades.

Sutraadhyaksh: He has the control on the trade of textile. He has to get made clothe and looks after also the raw material.

Sitaadhyaksh: He is the head of agriculture. To announce instructions and produce grain, fruit, flowers etc..

Suradhyaksh: His banes on wine and its productivity. Ganikadhyaksh: He checks the corruption at all.

Sunaadhyaksh: To look after there would not be any illegal action with animal, it was struck banned.

Nokaadhyaksh: He looks after all works relating boat.

Ashvadhyaksh: He looks after about the matter of horses.

Hastaadhyaksha: To look after about the matter of elephants.

Radhaadhyaksha: For about the work of cattle yard.

Patyadhyaksha: He is the head of pedastarian army.

Mudraadhyaksha: To get tax by whom who are going outside from the state.

Vivitaadhyaksha: He searches such places where may be possibility of acquiring water for animals.

Goo-Adhyaksha: He preserves cows and to manage shelter for them and to ban their killings. Antaadhyaksha: To announce instructions about army soldiers and see their actions.

Akshaadhyaksha: He takes the responsibility of accounts of the whole state, known as accountant.

Which type of administration is mentioned in Kautilya’s Arthasastra can be found in ancient India. Kautilya’s contribution is only that he manages it on the basis of religious epics. There is conflict between two words the minister and the Amatayas. Kautilya uses these as same, but it seems these words are different, minister is superior to Amatayas. Minister is the substitution of Prime Minister.21

References:

1. K.P. Jayaswal, Hindu Polity, Banglore Printing &Publishing Co. Ltd., Banglore, 1967, pp.365-366

2. N.P Unni, The Arthasastra of Kautalya, Bhartiya Vidya Prakashan, Delhi, 1984, pp. 17- 25

3. Ibid, p.40

4. R.P. Kangle, The Kautilya Arthasastra, Part-iii, Motilal Banarsidass, Delhi, 1986, p.116

5. B.A. Saletore, Ancient Indian Political Thought and Institutions, Asia Publishing House, New York, 1963, p.p. 110-111

6. R.P.Kangle, n-4, pp. 120-123

http://www.ijccr.com VOLUME 2 ISSUE 1 JANUARY 2012

7. Bhaskar Anand Saletore, Ancient Indian Political thought & Institutions, Asia Publishing House, New York, 1963, pp. 23-30

8. N.C. Bandopadhyaya, Development of Hindy Polity and Political Theories, R. Cambray & Co., Calcutta, 1927. p. 168

9. AS Altekar, State & Government in Ancient India, Motilal Banarsidass, Delhi, 1958, pp. 95-96

10. N.C. Bandyopadhyaya, n.8, p.185

11. Ritu Kohli, Koutilya’s Political Theory, Deep & Deep Publications, New Delhi, 1995, pp. 11-18

12. S.K. Verma, Political History of Ancient India, Manglam Publications, Delhi, 2007, pp. 274-275

13. K.P. Jayaswal, n.1, p.367

14. S.K. Verma, n.12, pp. 275-278

15. Ritu Kohli, n.11, pp.28-29

16. Ibid, pp. 30-31

17. B.A. Saletore, n.5, p. 40

18. R.P.Kangle. n.4, pp. 141-147

19. U.N. Ghosal, A History of Indian Public Life, Oxford University Press, Bombay, pp. 112- 113

20. Udayvir Shastri, Kautilya Arthsastra, Part-I, Meharchand Lochman dass, Delhi, 1970, pp.61-70

21. Ibid