, Paper XII - Indian Political Thought – I (5.2)
Core Course - (CC) Credit:6
Unit 1
Traditions of Pre-colonial Indian Political Thought (10 lectures)
a) Epistemic Foundations of Indian Political Thought
b) Brahmanic, Shramanic, Islamic and Syncretic.
Unit 2
Manu: Social Laws (6 lectures)
Unit 3
Kautilya: Theory of State (6 lectures)
Unit 4
Ved Vyasa (Shantiparva): Rajadharma (5 lectures)
Unit 5
Aggannasutta (Digha Nikaya): Theory of kingship (5 lectures)
79
Unit 6
Barani: Ideal Polity (6 lectures)
Unit 7
Abul Fazal: Monarchy (5 lectures)
Unit 8
Kabir: Syncretism (5 lectures)
,Brahminic, Shamanic, Islamic and
Syncretic
The political thought of India dates back to the Vedic age. Where the social, cultural and
political life of India has been very diverse. From the Vedic age to the eleventh century, there
has been an active development and expansion of Indian thought. During this period, all the
subjects of Indian society were associated with religion and some traditions for its rendering.
There have been mainly two systems of religious traditions in Indian thought and society,
Brahmin and Shamana. Brahmins have been present in India since the Vedic period and
Shamans have been present since about the 6th century BCE. Mainly those who could not
agree to the lifestyle and traditions of the Brahminical system left the world, which is called
Shamanic. Later in this period, from the religious point of view, other two traditions came to
the fore, Islamic and Syncretic. Later in this period, from the religious point of view, other
two traditions came to the fore, Islamic and Syncretic. In these religious traditions, there have
been social, cultural and political discussions around ‘Dharma’.
Concept of Dharma in Vedic period
Ancient Indian political thought is an integral part of Indian philosophy. If we talk mainly
about the Vedic period, all the rules and laws related to religion and society were contained in
the ‘Dharmashastra’. Dharma means one’s duty i.e., to adopt the path of virtue and truth. It is
a moral and natural law. It is a complete social system. In Vedic India, it is believed that one
should lead one’s life according to Dharma, that is, follow the right path and perform one’s
duties. In the Vedic period, the villages were self-supporting and everything they needed was
present within the villages. In this age, society was divided into four varnas Brahmins,
Kshatriyas, Vaishyas and Shudras based on karma and livelihood. Any person could enter
another varna by changing his karma, because of his knowledge, ability etc. For example, the
descendants of sage Bhrigu were carpenters who were skilled in making chariots. During the
Vedic period, Indra, Varuna, Agni, Surya, Chandrama, Prithvi, Vishnu, were praised and
religious learnings and rules were expressed by the ‘Rit’. Varuna was considered a
peaceloving
deity and the guardian of moral rules called Rit, which even the gods had to follow.
Concept of Dharma and Danda in the Post-Vedic period
The later Vedic period can also be called the Brahmanical period. During this period, the
varna system had become birth-based, not karma based. The idea of Rita had lost its
importance. During this period, the religion of every individual was fixed. Everyone has to
perform their duties which conformed with the dharma and the Brahmanical texts. In which
the Vedas and Upanishads were composed. These epics were composed during the period of
Ramayana, where religion gained maximum popularity. During this period, society used to
expand their faith and belief through Puranas, folk songs and stories. Kautilya accepted the
views of Brahmans and Upanishads about dharma. According to Kautilya, the dharma
mentioned in Rigveda, Samveda and Yajurveda keeps the four Varnas and Ashrams vested in
their duties. In Kautilya’s Arthashastra, describing the duties of the four varnas, it is said that
the work of a Brahmin is to study religion, perform sacrifices, take and give charity. The
, dharma of a Kshatriya is to study, perform Yagya, earn a living with strength and weapons
and protect all beings. Vaishya’s dharma is study, perform Yagya, agricultural work, animal
husbandry and trade. Similarly, Shudra’s dharma is to serve Brahmins, Kshatriyas, Vaishyas,
farming, animal husbandry, business, crafts, singing, playing etc. (Shastri, 2016)
Manusmriti’ has an important place in ancient times. Manu’s dharma refers to those
qualities which keep the four varnas and the conduct as its distinctive quality. According to
Manu, dharma is the discipline of society and the state. It is also subject to it. The dharma
described by Manu is comprehensive and is full of the rules of morality of the individual,
society, time and state. (Mandlik, 2015)
Dharma and Danda are both interrelated and both are dependent on each other. The word
danda means discipline, force, restraint and compulsion. Where the fear of punishment exists
behind the duty. The performance of duties in the form of karma is dharma. But if one does
not follow this dharma, will be liable to punishment. By this, we can say that duties in society
are enforced by punishment.
Dharmashastra in the Context of State and Politics
The state is a system, which has been studying by various Indian thinkers from ancient to
contemporary. Every thinker has defined this system as the land, boundaries and membership
of the community. The idea of the state can be seen in Kautilya’s Arthashastra in ancient
Indian literature. Where a detailed description of the origin, nature, development, objectives,
functions or justification of the state is found. The ancient Indian political system was based
on the Hindu state, which was a completely secular idea. According to V.K Sarkar, the
political history and philosophy in India have always been outside the domain of religion. No
priest had the authority to interfere with the affairs of the civil administration. But this does
not mean that there is no relation between religion and politics. According to Kautilya, if any
conflict arises between Dharmashastra and current practices or between religion and state, the
state’s decision was based on dharma. Because in this period, there were only two sources of
law were considered– Dharmashastra and Arthashastra. In case of conflict between the two,
the duties under dharmashastra should be followed. In Kautilya’s Arthashastra, it is written
about the state that ‘it is the duty of the state that it should not allow the subjects to be
corrupted by the path of dharma and make everyone follow their respective dharma and get a
place in the hereafter. (Mandlik, 2015). If a state successfully performs the duties of dharma
and maintains a just state, then it gets a place in the hereafter.
Along with the relation of religion and politics, ethics is also closely related to it. Ethics
makes a distinction between the right and wrong of action. The right actions were encouraged
by the state and the wrong actions were punished by the state. It was the duty of the king to
implement these moral actions in a policy manner. It was the Dharma of a person to perform
one’s duties according to the rules of the state keeping a sense of right and wrong.
There was a close relationship between religion and politics in ancient India. The cultural
traditions of Vedic India gave more importance and respect to dharma than the king. The
state was not superior to the dharma. Although Kautilya has entrusted the king with the right
to make a new law or religion, Manu has not given any authority to the king. Rules have also
been made for the king who violates the dharma. When the duties and rights of the king are
described in Dharmashastra and other Hindu texts, it has given the name of Rajdharma.
Other Distinctive Features
In addition to the appropriate features, Professor Bhikhu Parekh has mentioned some other
distinctive features of Hindu political traditions as follows:
First, the Hindu tradition is egalitarian. Although it developed the idea of the moral
equality of all individuals, it never developed social, legal and political groups.
Core Course - (CC) Credit:6
Unit 1
Traditions of Pre-colonial Indian Political Thought (10 lectures)
a) Epistemic Foundations of Indian Political Thought
b) Brahmanic, Shramanic, Islamic and Syncretic.
Unit 2
Manu: Social Laws (6 lectures)
Unit 3
Kautilya: Theory of State (6 lectures)
Unit 4
Ved Vyasa (Shantiparva): Rajadharma (5 lectures)
Unit 5
Aggannasutta (Digha Nikaya): Theory of kingship (5 lectures)
79
Unit 6
Barani: Ideal Polity (6 lectures)
Unit 7
Abul Fazal: Monarchy (5 lectures)
Unit 8
Kabir: Syncretism (5 lectures)
,Brahminic, Shamanic, Islamic and
Syncretic
The political thought of India dates back to the Vedic age. Where the social, cultural and
political life of India has been very diverse. From the Vedic age to the eleventh century, there
has been an active development and expansion of Indian thought. During this period, all the
subjects of Indian society were associated with religion and some traditions for its rendering.
There have been mainly two systems of religious traditions in Indian thought and society,
Brahmin and Shamana. Brahmins have been present in India since the Vedic period and
Shamans have been present since about the 6th century BCE. Mainly those who could not
agree to the lifestyle and traditions of the Brahminical system left the world, which is called
Shamanic. Later in this period, from the religious point of view, other two traditions came to
the fore, Islamic and Syncretic. Later in this period, from the religious point of view, other
two traditions came to the fore, Islamic and Syncretic. In these religious traditions, there have
been social, cultural and political discussions around ‘Dharma’.
Concept of Dharma in Vedic period
Ancient Indian political thought is an integral part of Indian philosophy. If we talk mainly
about the Vedic period, all the rules and laws related to religion and society were contained in
the ‘Dharmashastra’. Dharma means one’s duty i.e., to adopt the path of virtue and truth. It is
a moral and natural law. It is a complete social system. In Vedic India, it is believed that one
should lead one’s life according to Dharma, that is, follow the right path and perform one’s
duties. In the Vedic period, the villages were self-supporting and everything they needed was
present within the villages. In this age, society was divided into four varnas Brahmins,
Kshatriyas, Vaishyas and Shudras based on karma and livelihood. Any person could enter
another varna by changing his karma, because of his knowledge, ability etc. For example, the
descendants of sage Bhrigu were carpenters who were skilled in making chariots. During the
Vedic period, Indra, Varuna, Agni, Surya, Chandrama, Prithvi, Vishnu, were praised and
religious learnings and rules were expressed by the ‘Rit’. Varuna was considered a
peaceloving
deity and the guardian of moral rules called Rit, which even the gods had to follow.
Concept of Dharma and Danda in the Post-Vedic period
The later Vedic period can also be called the Brahmanical period. During this period, the
varna system had become birth-based, not karma based. The idea of Rita had lost its
importance. During this period, the religion of every individual was fixed. Everyone has to
perform their duties which conformed with the dharma and the Brahmanical texts. In which
the Vedas and Upanishads were composed. These epics were composed during the period of
Ramayana, where religion gained maximum popularity. During this period, society used to
expand their faith and belief through Puranas, folk songs and stories. Kautilya accepted the
views of Brahmans and Upanishads about dharma. According to Kautilya, the dharma
mentioned in Rigveda, Samveda and Yajurveda keeps the four Varnas and Ashrams vested in
their duties. In Kautilya’s Arthashastra, describing the duties of the four varnas, it is said that
the work of a Brahmin is to study religion, perform sacrifices, take and give charity. The
, dharma of a Kshatriya is to study, perform Yagya, earn a living with strength and weapons
and protect all beings. Vaishya’s dharma is study, perform Yagya, agricultural work, animal
husbandry and trade. Similarly, Shudra’s dharma is to serve Brahmins, Kshatriyas, Vaishyas,
farming, animal husbandry, business, crafts, singing, playing etc. (Shastri, 2016)
Manusmriti’ has an important place in ancient times. Manu’s dharma refers to those
qualities which keep the four varnas and the conduct as its distinctive quality. According to
Manu, dharma is the discipline of society and the state. It is also subject to it. The dharma
described by Manu is comprehensive and is full of the rules of morality of the individual,
society, time and state. (Mandlik, 2015)
Dharma and Danda are both interrelated and both are dependent on each other. The word
danda means discipline, force, restraint and compulsion. Where the fear of punishment exists
behind the duty. The performance of duties in the form of karma is dharma. But if one does
not follow this dharma, will be liable to punishment. By this, we can say that duties in society
are enforced by punishment.
Dharmashastra in the Context of State and Politics
The state is a system, which has been studying by various Indian thinkers from ancient to
contemporary. Every thinker has defined this system as the land, boundaries and membership
of the community. The idea of the state can be seen in Kautilya’s Arthashastra in ancient
Indian literature. Where a detailed description of the origin, nature, development, objectives,
functions or justification of the state is found. The ancient Indian political system was based
on the Hindu state, which was a completely secular idea. According to V.K Sarkar, the
political history and philosophy in India have always been outside the domain of religion. No
priest had the authority to interfere with the affairs of the civil administration. But this does
not mean that there is no relation between religion and politics. According to Kautilya, if any
conflict arises between Dharmashastra and current practices or between religion and state, the
state’s decision was based on dharma. Because in this period, there were only two sources of
law were considered– Dharmashastra and Arthashastra. In case of conflict between the two,
the duties under dharmashastra should be followed. In Kautilya’s Arthashastra, it is written
about the state that ‘it is the duty of the state that it should not allow the subjects to be
corrupted by the path of dharma and make everyone follow their respective dharma and get a
place in the hereafter. (Mandlik, 2015). If a state successfully performs the duties of dharma
and maintains a just state, then it gets a place in the hereafter.
Along with the relation of religion and politics, ethics is also closely related to it. Ethics
makes a distinction between the right and wrong of action. The right actions were encouraged
by the state and the wrong actions were punished by the state. It was the duty of the king to
implement these moral actions in a policy manner. It was the Dharma of a person to perform
one’s duties according to the rules of the state keeping a sense of right and wrong.
There was a close relationship between religion and politics in ancient India. The cultural
traditions of Vedic India gave more importance and respect to dharma than the king. The
state was not superior to the dharma. Although Kautilya has entrusted the king with the right
to make a new law or religion, Manu has not given any authority to the king. Rules have also
been made for the king who violates the dharma. When the duties and rights of the king are
described in Dharmashastra and other Hindu texts, it has given the name of Rajdharma.
Other Distinctive Features
In addition to the appropriate features, Professor Bhikhu Parekh has mentioned some other
distinctive features of Hindu political traditions as follows:
First, the Hindu tradition is egalitarian. Although it developed the idea of the moral
equality of all individuals, it never developed social, legal and political groups.
