Introduction

The Arthashastra is the first Indian work to present the idea that the state is made up of seven basic components. In the Saptanga theory of Kautilya, a system of seven interconnected and interlacing constituent limbs or elements (Angas or Prakriti) are used to explain the state. 

With a few adjustments, this Saptanga theory of Kautilya was accepted and can be seen in many later writings, such as the Mahabharata, Puranas, and the Dharmashastras.

The seven components of a state are Svami (the king), Amatya (ministers), Janapada (the territory), Durga (a fortified capital), Kosha (the treasury), Danda (justice or force), and Mitra (ally).

One could evaluate the individual strengths or weaknesses of each member by breaking the state down into its seven fundamental components. This is the approach used in the Saptanga theory of Kautilya. 

Svami

The Saptanga theory of Kautilya views monarchy as the norm, and all of its teachings are directed at the king. Kautilya believed that the king’s fate was intimately correlated with the population of his domain. The kingdom’s subjects would be enthusiastic if the monarch was. On the other hand, if he was lethargic, his subjects would also be indolent and deplete the kingdom’s resources. Consequently, Kautilya promoted the idea of a king who was always vigilant, industrious, and wise.

In Ashoka’s inscriptions, the king is similar to that described in the Saptanga theory of Kautilya. According to his Minor Rock Edicts, Ashoka chose the title of the raja of Magadha, which is far more modest than the very magnificent titles of later periods like maharaja or maharajadhiraja.

Devanamapiya, or the “beloved of the gods,” is the favorite epithet in the inscriptions, implying attempts to claim a divine link. By declaring in the Rock Edicts I and II that “All men are my children,” Ashoka also established the framework for a new sort of “paternalistic kingship.” He continued to elaborate on his kingly aspirations by promising to ensure the welfare of all creatures and his subjects in this life and the next.

Amatya

The name “Amatya” is used as a collective noun for all senior officials, advisors, and departmental executive heads. They were significant parts of the Saptanga theory of Kautilya. Two different types of consultative bodies are mentioned in the Arthashastra. The mantra-parishad, a small consultation group of Mantrins (ministers), was the first. The other was a larger group known as the Mantri-Parishad, which was composed of all of the department’s executive leaders.

Purohita was a crucial member of the Saptanga theory of Kautilya. According to the Saptanga theory of Kautilya, a Purohita should come from a well-known family and have received a complete education in the Vedas, the understanding of divine signs and omens, and the study of politics. By examining the Kautilya-provided salary data, we may also determine the purohit’s significance.

The chief minister, the purohit, and the military leader received 48,000 panas each, while the finance minister and the chief collector received 24,000 panas, according to Kautilya. The senior officials were reportedly compensated exceptionally well. Even if his calculations are about correct, it is safe to infer that the higher-ranking members of the administration were paid exceptionally well, and their wages would have made up a sizable portion of the overall amount of money gathered.

Janpada

This referred to the realm of the empire, a recognized region. The Saptanga theory of Kautilya illustrates the many investments, rewards, and punitive measures employed by the state to enhance its tax income based on agricultural production, which was derived from the Janapada, which was a significant source of money for the king. The Saptanga theory of Kautilya also pays attention to trade routes and port cities and shows how much the king’s perception of his own larger domain was influenced by economic considerations.

Durga

Fortified cities are essential to the realm’s defense since they guard crucial border areas, act as safe havens in times of invasion, and house the state’s main administrative and economic hubs. In the Saptanga theory of Kautilya, an ideal state features a variety of fortifications, each serving a distinct geographic function.

The capital city, which serves as the kingdom’s administrative, economic, and military center, is the biggest of the fortifications. According to Kautilya, the fort should be built with mud ramparts and parapets made of brick and stone, and it should be well-stocked with provisions for a siege, including food and other requirements. It’s interesting to note how grandiose Pataliputra, the capital of the Magadhan empire, is described in Greek sources.

The Saptanga theory of Kautilya also proposed placing soldiers at strategic points along the fort’s approaches. He speaks of a permanent army composed of the infantry, cavalry, chariots, and elephants as its four main divisions. We can infer from Ashoka’s edicts that following the Kalinga war, he tried to practice nonviolence and dedicated himself to dhamma-Vijaya rather than fighting. Yet, it is noteworthy that he left the army intact.

Danda

Danda can be taken to mean either force or justice. Dharmasthas (judges) and Pradeshtris are mentioned in the Saptanga theory of Kautilya, which describes the legal system in depth. Fines, amputation of limbs, and even the death penalty were used as sanctions for offenses and crimes. According to Kautilya, the kind of penalty imposed depended not only on the crime’s nature and seriousness but also on the offender’s varna. The Saptanga theory of Kautilya reserved lenient penalties for higher varnas for the same offense. For instance, a Kshatriya was required to pay the maximum fine if he had intercourse with a Brahmin woman. A vaishya’s entire estate could be seized for the same offense. The worst penalty was set aside for Shudras.

Ashoka’s inscriptions state that the municipal Mahamatas was in charge of administering justice.

The edicts demand of the Mahamatas that they be impartial and make sure that no one is imprisoned or punished without solid proof. Ashoka claimed that he had Samata established in judicial procedure in Pillar Edict IV. Other interpretations state that this meant he had established a common law system and eliminated the varna disparities in punishments.

Mitra

This term alludes to political allies or “friends of the realm.” The vijigishu, or would-be conqueror, is at the center of Kautilya’s polity. The various players surrounding the vijigishu, including the ari (enemy), madhyama (the middle monarch), and udasina, are the focus of the interstate strategy (the indifferent or neutral king). According to the situation, the king might choose from a peace treaty (sandhi) if the enemy was stronger to a vigraha (hostility) if the opponent was weaker, according to a list of policies and strategies provided by Kautilya. Military expeditions and collaborating with the enemy’s enemy to launch joint attacks were further alternatives.

To increase trade with the northwestern Hellenistic kingdoms, Ashoka dispatched emissaries there. The Mauryan alliance with the Seleucids, which began with the pact negotiated under Chandragupta, was the most notable of these. There were more diplomatic interactions with succeeding rulers. Several contemporary people with whom Ashoka exchanged missions are also mentioned. His inscriptions refer to the kingdoms of the kings Tulamaya and Alikyashudala as well as the Greek king Amtiyoga. History has assigned these names to Antiochus II of Syria, Ptolemy II of Egypt, Antigonus of Macedonia, Magas of Cyrene, and Alexander of Epirus, in that order. To propagate the Dhamma and the Buddha’s teachings, Ashoka also sent special ministers on dhamma missions to border areas and neighboring realms.

Conclusion

Yet, Kautilya’s description of Angas, or constituents of the state, is a vivid reflection of his conception of “State.” He did not define the word “State” in any particular way because he was more of a doer than a theorist. To prevent humanity from descending into a Hobbesian state of nature, he stressed both the internal and external security of the state. Kautilya’s deeper knowledge of both the political essence of man and the operation of his political institutions, particularly the state, is vividly expressed in the Saptanga theory of Kautilya.