It is, in fact, very difficult to obtain a particular book or a piece of literature that describes the various sources of the ancient Indian political thought, which are scattered all over India. However, some dedicated scholars have made efforts to gather all the scattered information and arrange them in a comprehensive manner for better understanding of the subject. 

Another difficulty in proper comprehension of the subject is the usage of certain terms and concepts. Despite these difficulties, it is important to acknowledge that some scholarly work was carried out in the field of ancient Indian political thought. Some of the widely available sources of classical Indian political thought are ancient monuments, religious works, epics and political system that were practiced during those times. 

The following is a brief description of some of the important sources of political thought: 

1. The Vedas: 

The Vedas are regarded as the authentic works of Gods at the time of the creation of the world and so are considered the original source of information. Though Vedas do not describe the political system that existed, information can be drawn from the concepts like King, Kingship, Saints or Rishis, etc., and their duties towards the subjects. It is interesting to note that institutions like sabha and samithi that are prevalent even in the modern days have their roots in the Vedic period. 

2. The Mahabharata: 

This Indian epic is considered a classic work on the art of politics. Certain episodes like Shanti Parva provide outstanding information related to political philosophy and administrative system and the political system of the time. The entire art of statecraft, diplomacy, war ethics and strategies, state relations and the like can be very well under­stood by making a reference to the Mahabharata. 

3. The Arthashastra: 

This work authored by Kautilya is again a masterpiece on polity. According to Prof Altekar, it is mainly concerned with the practical problems of governance and describes its machinery and functions both in times of war and peace. This work of Kautilya also highlights issues like taxation, diplomacy, war strategies and revolution. It is also a handbook of economics as well as administration for the kings. 

4. Works of Thinkers: 

Some of the great works that act as major sources of the political thought of ancient India are the Smrithis, Kamandakeya Neethisaara, Sukraneetisara and the like. Smrithis advocated that a king was the servant of the subjects and that it was not wrong to kill a tyrant. A king was expected to be virtuous, gracious and helpful. Similarly, Kamandakeya Neethisaara was also a source of ancient Indian political thought. It was, in fact, a summary of Kautilya’s Arthashastra. 

The work highlights on king and his family and the monarchical form of government. Sukraneetisara was supposed to have been written sometime between 1200 and 1600 BC. Though that is not available now, the work enlightens about the position held by high officials of the state and their functions, administrative system, monarchy and the political life of the people at large. 

5. Inscriptions: 

Stone and copper inscriptions throw light on the contemporary political life of the people and the administrative system of those days. 

6. Accounts of Foreign Travellers: 

The writings of foreign travellers to India like Megesthanes, Fahien, Huang Tsang and others provide great information about the ancient Indian society, administration, trade and industry and the like. 

7. Other Sources: 

Apart from the above sources on the ancient Indian political thought, the following books give an extensive knowledge: 

1. Brihapati Sutra 

2. Neeti Vakya Niritha of Somadeva 

3. Rajaneethi Ratnakara 

4. Veeramrityodaya 

5. Rajaneethi Mayukha 

6. Puranas 

7. Coins and seals found in the excavations 

8. The Jain and Buddhist literature 

Mehrauli inscription praises the Gupta emperor Chandragupta Vikramaditya’s achievements. The iron pillar of Chandragupta dates from the late fourth to early fifth century A.D. It is situated in the Qutb Mosque’s courtyard. It is thought to have had the emblem of the mythical bird Garuda, the Guptas’ symbol, at the top, but it is now missing. 

Mehrauli Inscription / Garuda Pillar – Background 

• The Mehrauli Iron Pillar was originally located on a hill near the Beas River and was transported to Delhi by a Delhi king. 
• This pillar attributes the victory of the Vanga Countries to Chandragupta, who fought alone against a confederacy of opponents gathered against him. 
• It also praises him for defeating the Vakatkas in a battle that spanned Sindhu’s seven mouths. 
• The Mahrauli Iron Pillar is a historical landmark that entices visitors with its intriguing iron structure that has not corroded since its creation over 1600 years ago. 
• Despite being exposed to the elements, the Iron Pillar remains robust, serving as a great illustration of ancient India’s scientific and engineering progress. 
• Archaeologists and materials scientists are still working to answer one of the world’s oldest riddles. 
• Iron Pillar, which rises magnificently at a height of 24 feet, is located within the Qutub Complex, which also houses the famed Qutub Minar. It is located in the Qutb Complex, in front of the Quwwatul Mosque. 
• It contains verses composed in the Sanskrit language, in shardulvikridita metre. 

Mahrauli Inscription / Garuda Pillar – History 

• According to academics, the Mehrauli Iron Pillar was built during the early Gupta dynasty (320-495 AD). This conclusion is based on the workmanship style and inscription on the pillar, as well as the language. 
• Scholars have discovered the name “Chandra” in the third stanza of the inscription on the Iron pillar, which signifies kings of the Gupta Dynasty. 
• The king is identified as Chandragupta II (375-415 CE) who was the son of King Samudragupta. 
• Chandragupta-II of the Gupta dynasty named this pillar Vishnupada in honor of Lord Vishnu. 
• According to one popular theory, the Iron Pillar was erected on top of a hill in Madhya Pradesh called Udaygiri, from which King Iltutmish (1210-36 AD) carried it to Delhi following his triumph. 
• According to some experts, King Anangpal II, Tomar King, lifted the Delhi Iron Pillar and installed it in the main shrine at Lal Kot in New Delhi around 1050 AD. 
• When King Prithviraj Chauhan, Anangpal’s grandson, was defeated by the Muhammad Ghori army in 1191, Qutb-ud-din Aibak erected the Quwwat-ul-Islam mosque at Lal Kot. 
• The pillar was then relocated from its original site in front of the mosque to its current location. 

Features 

Mehrauli Inscription / Garuda Pillar – Features 

• Mehrauli’s Iron Pillar stands at a height of 7.2 metres. It rests on a 48-centimetre-diameter intricately carved foundation that weighs 6.5 tonnes. 
• The pillar’s summit is embellished with carvings. It also includes a deep hole that is claimed to be the foundation where Hindu Lord Garuda‘s statue was placed. Inscriptions are engraved onto an iron pillar. 
• The most intriguing aspect of Iron pillar architecture is that it has not rusted in over 1600 years of exposure to the elements. 
• Some of the inscriptions on the iron pillars hint to its origin. However, the original place where it was created is still being investigated. 
• At roughly 400 cm from the present ground level of the pillar, there is a conspicuous depression in the centre of the otherwise smooth Iron Pillar. 
• It is reported that the devastation was caused by the close-range fire of cannonballs. 

Mehrauli Inscription 

Conclusion 

The Mehrauli iron pillar, also known as the Delhi iron pillar or Lohe ki Lat, is located within the Qutb complex. It was constructed in the fourth or fifth centuries CE and moved to this position 800 years later during the Delhi Sultanate period. The Pillar is remarkable for its rusty state, despite being made of 99% iron and having been built in the 5th century CE, giving it a lifespan of roughly 1600 years. It is thought to have featured the insignia of the mythological bird Garuda, the Guptas’ symbol, at the top, but it is now lost.