CHAPTER 2

KAUTILYA: CONCEPT OF STATE

Political Thought is primarily concerned with the state and its functions.
There are no historical records to tell us how and when men originally come to
live under the state conditions or a political system. In the absence of historical
evidence, Political system. In the absence of historical evidence, political
thinkers and writers have, however made various suggestions to explain how
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state originated. There are differences of opionion among various political
thinkers related the meaning, origin,function, objective elements of the state.
Therefore, attempt has been made in his chapter to analyse Kautilya,s concept
of state. The word 'state' called stato, in intralian, eat in French, Staat in
German and ' Estudo' in Spanish.These all words give the same idea of state,
stability or status.2

No Contemporary evidence is available to enlighten us on the origin of

the state. The idea of the state as an organized society goes back to the Greek
city states. Aristole describes it as the nature growth of family and village state
is a union of unlike persons to satisfy their needs. The theory is prior in nature,
family being older in time. The Romans borrowed idea of state from the Greeks
but applied it to a bigger geographic unit. The Roamn term status Reipublical
means the state of public concern. In its modern sense, the term is first used by
Machiavelli during the 16th century as a general, term for a body politic.
Hobbes, Lock and Bentham come to see the state as an artificial creation. This
views give by the western thinks.

In India many ancient works like Satapata, Brahman, Manusmriti and

Mahabharat have dealt with problem of origion of the state. Most Institutions
were regarded in ancient India as due to divine agency or inspiration and the
state was no exception to this rule. In the Mahabharata show that the state was
regarded as a divine institution, king's right to govern was party due to his
divine creation and partly due to the agreement of the subjects to be governed

1
by him in order to terminate the anarchy.3 The puranic literature says that varns
played a great role in the origin of the state. When the means of subsistence has
been provided, people were divided into four varnas. Therefore, Brahma
created the king who was also vested with danda, the rod of royal authority to
punish the wicked and wrong. Therefore, in the Puranic view the state came
into existence to check the mutual struggles among different varanas. Narda
and Brihaspati says that when the golden age was destroyed, the law of jungle
prevailed in society, and people began to feel insecurity and insafety about
their property, family and Varnadharma. As a result' Vyavahara', the state
authority came into existence to safeguard property and maintain law and order
in society.4

Kautilya Arthashastra is not a theraetical treatise on political science. It

is not directly concern itself with the question of the origin of the state.
Kautily's Arthashastra essential a book on the art of administration gave only
passing reference to the origin of the state. Kautilya refers to the problem of the
origin of the state only incidentally during a discussion of spies among
themselves.According to Kautilya the state originated when people got weary
of the logic of the fish (matayanyaya) according to which biger fish swallow
the smaller ones. People themselves selected Manu as their King and one tenth
of the merchandise and of the gole as his share. The state originated to fulfill
the desire of the people to have a peaceful society. King took upon themselves
the responsibility of mainting the safety and security of their subjects. Kautilya
does not propund any logical theory of the state Its origin and ends, but he
appears to belive in the social contract theory according to which the state
came into existence after such a contract between the king and the people.5 He
regarded the state a result of human nature and its needs and It was
consequently natural and beneficial.

Thus Kautilya imagined the original state of nature to be one of total

anarchy, where might is right prevailed. People agreed to pay taxes and to be
rules by one person in order that they may be able to enjoy security and well

2
being. Kautilya believed that the state was an organism and not a mere
mechanical Institution. Kautilya was the first contractualist in India like
Thomas Hobbes, John locke and Reusseau wer the modern Contractuslists of
the west but Kautilya social contract was government and less social because
he was not a interested in creating a theory on the origin of the state. His
intention was to replace the misrule of Nanda Dynasty by Chandragupta who
could make the strong and powerful state. Kautilya also believed in the divine
origin theory.

DEFINITION OF STATE

In the Ancient Political Thinking, Kautilya has first time defined the
state in Arthashastra. According to Kautilya, an area cannot be a state unless
there are not people and rulers to control that state. According to him state is an
area which consists many cities. It not only produces things for living but also
protects its people from danger and animals. Others things like ferlite land,
food, wood, jungles for elephants, pastures for animals are also available there.
For water it depends not only on rain but it has many sources of water. For
trade there are a lot of goods. There live decent and high character people.
There live wise ownders and faithful servants. Kautilya has given a detailed
definition. According to Kautilya, a state consists of different cities, people,
different sects of people, military, treasury and tax-system.

Arthashastra has been mentioned there that ' Artha is trhe subtenance or
livelihood of men, in other words it means the earth inhabited by men.
Arthashastra is thus the science which shows how to acquire and preserve that
earth that is to prescribe means for securing and preserving power over the
earth. Thus, this sastra is composed as a guide to acquire and secure this and
the other world.6 The definition of state given by Kautilya is indentical with the
modern definition of state. Modern thinkers like Garner defines state as '
community of persons, more or less numerous, permanently occupying a
definite proportion of territory, independent or nearly so, of external control
and possessing and organizes government to which the great body of
3
inhabitants render habitual obedience.7 According to Maclver State as 'a' the
state is an association which acting through law as promulgated by government
endowed to this end with coercive power maintains within a community
territorially demarcated the universial external conditions of social order.8

Kautilya used the word 'Raja' which according to Spellman, corresponds

to the English word ' State'. The state is defined for the first time in the
Arthashastra of Kautilya as consisting of seven elements a definition which
become an axion in the later sources.9 According to Kautilya the state and
kingship were based on popular good will. The king was their lader as well as
head of the state and government . In the Vedas, the state was considered to be
a source of peace,law and order, security and justice . In the state the king are
responsible for maintain peace and order to encourage, moral, religious and
material progress and provide a sense of security to his subjects. In Kautilya
Arthashastra king was the head of the state.King were vested executive,
legislative, Judicial and financial powers. In Kautilya eyes, the state and king
are indispensable: the later is such an essential part of society.

AIMS OF STATE

What is the end of the state ? This question, indeed, pivot on which
political thought has revolved from ancient time to this day. For Plato, the state
is a macrocosm in which the individual can find his proper place and perform
the duties for which he is best fitted. To Aristotle, the purpose of the state is
mainly ethical. The state is ' a community of equals, aiming at the best life
possible.' Hobbes says the purpose of the state to maintain order and protect the
people and protect the right of property. Locke regards that the end of
Government is the preservation of lives, liberties and estates.According to
Rousseau, the state isa ' social contract' to fulfil the ' general will.10 Bentham
believes the state exists to secure the greatest good of the greatest number.
Herbert Spencer, consider the state as ' Joint-stock protection company for
mutual assurance.' Marx expects the state to "wither away' after establishing'
classless society.' For Prof. Laski the state is ' a fellowship of men. Its aim is '
4
enrichment of common life'. The aim of a state to be the greatest available
welfare for the whole population and not for a class.11

The Vedic literature does not specifically discuss the aim or ideals of the
state, but incidental observations made therein, however, enable us to gather
that peace, order security and justice were regarded as the fundamental aim of
the state. The king was the head of State, the upholder of the law and order.
The chief duties of the king also can throw some light on the purpose for which
the state was created.12 the main duty of the state was the protection of private
property by punishing the thief, when the literature on politics began to be
developed promotion of Dharma, Artha and kama are usually mentioned as the
aim of the state. Dharma was aimed to promote virtue and morality. The
promotion of artha was intended to develop national resources. The state
promoted kama to ensure peace and order, so that each individual may enjoy
life undisturbed. The welfare of the people is the only objective of the state. For
Kautilya too the basic principle or the primary duties of the king or the state as
the happiness and welfare of the people. In the happiness of his objects lies his
happiness in their welfare his welfare.13

THE SAPTANGA THEORY: ELEMENTS OF STATE

The historic method being then unknown, the evolution of the state
through various stages is not discussed by ancient Indian writers. It is the first
time in Arthashastra of Kautilya find enumerated seven elements of state. The
state as seven-limed is contemplated by ancient Hindu thinkers. The state is
defined for the first time in the Arthashastra of Kautilya as consisting of seven
elements. In Manusmriti, Manu deals with seven Prakritis of the state like king,
the ministers, the capital, the realm, the treasure, the army and ally. But
Kautilya in his Arthashastra put the same in a different order like the swami,
the Amatyas, the Janapada, the Durgas, the Kosha, the Danda, the Mitra and
the enemy. He changed the previous order to priority and added a new element
viz. the enemy. Kautilya also reduces the elements of the state when he writes

5
the king and kingdom are the primary elements of the state because all other
elements revolve round these two elements.14

The King heads the list of seven constituent elements of the state . There
is no doubt that the saptanga theory as given by Kautilya was almost
universally accepted as the standard definition to know the nature of the ancient
India. It has been generally recognized that the modern constituents of the state
such as sovereignty, government, territory and population are covered by the
elements of Swami, amatya and Janapada in the saptang theory of the state.
The seven limbs as enumerated by Kautilya represent all the four essential
features of the state: territory, population, unity and organization. Territory and
population are covered by Janapada. There is no Janapada since without
people. The two other elements unity and organization are provided by swami,
an independent on Sovereign and amatya. The organization through which
sovereignty is exercised over the Janapada territory and its people. But king is
above all other elements. Kautilya's Saptanga doctrience represents a scheme of
categorization of the various elements that comprise the kingdom Kautilya
restated the relative importance of the different elements of state and then
ultimately reduced their number in the following words, Swami, Amatya,
Janapada, Durga, Kosha, Danda, Mitrani Prakritayan to seven.15

SWAMI

Kautilya assign to the king the highest place in the body politic. King or
swami was the consumination of all other elements in state and he represented
the legal and moral authority, constitutionally king was the chief executive
head and commander-in-chief of the army. The king was the very life of the
state. According to the Arthashastra, the king was the defender of the Dharma.
According to Kautilya, the king and his king are the primary elements of the
state. Because all other elements depend on these two elements.16

The king or swami was the head of the state and occupies an exalted
position his polity. For Kautilya, the king is the main pillar of state, and the

6
master of the techniques of state craft.The king must be a scholar of high merit.
He must have full knowledge of the Vedas, The Arthashastra, Dandniti, science
of war etc. Therefore Kautilya emphasized that, the roular should certain
qualities of which proudly groups in following the caregories:

i) Swamisampad: This includes three types of qualities: Abhigamika

First there is a list of the qualities: that win the heart of the people or
that inspire their confidence in the King. These are called
Abhiganika guns (inviting qualities) second Prajnagunas it includes
intellectual qualities such as ability to learn understand and reflect
and discuss, third is utsahaguna are included bravery, quickness of
decision, assiduity etc.
ii) Atmasampad: It includes personal qualities like sharp intellect and
keen mind, freedom from vices, diginity memory, boldness, capacity
to make remedial measure against dangerous, foresight, readiness in
respect of peace and time, from passion, anger, greed etc. Which are
not essential for relationship.

Besides, the above mentioned qualities Kautilya preferred a king who is

a native of the territory, who follows the teachings of the Arthashastra, who is
17
free from disease and is strong and of noble birth. The king was the head of
the state and in him were vested executive, legislative, judicial and financial
powers. Kautilya has given extensive power to the king by those powers are
meant for the welfare of them subject. According to Kautilya the happiness of
the king consists in the happiness of the people and in the welfare of the people
lies his welfare. It is not the interest of self that is dear to the king but the
interest of the people that is dear to him. 18

The king was to regard himself as an agent of people and the formost
duty of a king is protection of the people. Kautilya says if the king is energetic,
his subjects will be equally energetic. If he is slack and lazy in performing in
his duties the subject will able be lax and there by eat into his wealth. Besides a

7
lazy king will easily fall into the hands of enemies. Hence the king or swami
should himself always be energetic.

The king or swami has been accorded the pride of place, as the prime
mover of the ship of the state. As the king occupies the central position in the
theory of Arthashastra, most of the activities of state are controlled by him.19
The king was the centre of all political life and pivot of the whole
administration. In the Arthashastra, the king’s life has been described as one of
hard labour and constant worries.

An ideal king is one who has the highest qualities of leadership,

intellect, energy and personal attributes. The qualities of leadership are: birth in
a noble family, good fortune, powers, association with elders, being righteous,
truthful, resolute, enthusiastic & disciplined, not breaking his promise, showing
grantitude, having lofty aims, dilatory, being stronger than neighbouring kind
& having ministers of high quality. He should free from vices and should be
exemplary for his subjects. Kautilya says that king is the center elements of the
state. If a wise king, trained in politics, will though he possesses a small
territory, conquare the whole earth with the help of the best fitted elements of
his sovereignty and will never be defeated. The king as the sovereignty head of
the state has different types of duties like the appointment of minister,
protection of the people, ability to give justice and inflict punishment on the
wicked.

AMATYA

Amatya constitutes the second elements of the state. But Kautiya refers
to Amatya in different sense. Amatya generally means the council of ministers.
In the Arthashastra the amatya constitute a regular cadre of the service from
which all high officers such as chief priest, ministers, collectors, officers,
envoys and the Superintendents of various department are to be recruited.20
Kautilya says kingship is possible only with assistance. Therefore the need of
ministers connection. In Arthashastra three words Mantri, Amatya and sachiva

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use for the ministers by amatya is rather a general word for higher bureaucracy.
The highest category of the amatya in the mantrins. The highest category of the
amatya in the mantrins. The king deliberates over the policy of state with three
or four ministers. The council of ministers is largely responsible for shaping the
policy of the government.

The king and ministers constituted the central government, which

exercised the sovereigh powers.The Arthashastra reminds the king that he can
succeed only if he assisted by compsetient councilors. One wheel alone does
not move the carage. The king and ministers are the two essential and most
21
important wheels of the state. The King cannot rule the king dom alone.
According to Kautilya a single wheel cannot move. There should be ministers
to be help him. But ministers should be men of wisdom, intergrity bravely and
loyality. The integrity of the ministers can be tested in four ways viz. loyality.
The king, not falling prey to monetary allurement facing a crisis clamly and
complete self-control under sexual provocations.22

Kautilya gives numerous qualities of a minister who should be kuleen,

born of high family, infuluential, well trained in arts, clever, possessed of
foresight, wise of strong memory, bold, skillful, intelligent, diginity and
endurance, pure incharacter, firm in loyal devotion, endowe with excellent
conduct, strength health and bravery, popular and free from such qualities as
excite harted and enmity.23 The council of minister actually managed the whole
state administration. Every chief executive had to depend on his council of
ministers for good administration. The size of the council of ministers should
be neither too big nor too small. The king , his trusted advisers and the
departmental heads having their officers in the capital. The ministerial
appointment should purely depend on qualifications.

Kautilya says in council of ministers, Foremost in importance in

administration were the mantris (Prime Minister) the purohita, the senapati and
the Yuvraj. Mantris formed the topmost part of the administrative pyramid and
were appointed by the king. The ministers were chosen on the basis of high
9
merit, the qualities most prized being proven loyalty and noble birth. But the
king occupied the centre position in the administration.

According to Kautilya the number of ministers should not be fixed, but

the number depends on requirement. Kautilya mentions that one of the strong
points of kingship is the strength of the council of parisad. 24

JANPAD

Janpad forms the third elements of the state. The implication of Janpad
defined in the Arthashastra implies both territory and population of because
without the territory and the population a state can not exist. The territory
should contain fertile lands, mines, timber, pasiure grounds,forests and water
ways etc. The Janpad should be prosperous and its lands fertile. The people
should include men with good character and loyality, intelligent, wise masters
and slaves. Kautilya envisaged ethnic different among the people. In the
beginning only people of common ethnic origin inhabited the land but with
conquest and migration more than one ethnic people were included in the
Janpad. Kautilya advised the king to induce people from other countries to
migrate and settle in new village on old sites or new sites or cause people from
thickly populated areas of his own kingdom to settle down in such village with
a view to securing that each village should consist of not less than one hundred
and not more than five hundred families and contain a sufficient number of
sudra cultivators. The king was to protect agriculture and industry was also the
responsibility of the king.

FORTS (DURGA)

For every state it is necessary to have safety and protection system.

Therefore, Kautilya considered the forts as one of the main components of a
state. He considers forts as powerful as people and land. Because internal and
external securities are important. Because without external security, no state
can be stable. We can protect the state from external attacks by forts and
fortification. The security of the treasury and army depends of fortification.

10
Fortification should be done for the purpose of security from the attacks.
Kautilya advocates that there should be forts at all the four corners of the state
so the security from all the sides can be ensured. Fort should be solid and there
should be proper arrangement for ration and ammunition for the army. Kautilya
has classified forts in four types. Firstly the Audak fort, where there should be
trenches always filled with water. Secondly Parvat Fort which should
surrounded with high mountains and rocks. Thirdly Danvan fort which should
surrounded with deserts and there should be no oasis nearby. It is almost
impossible to reach such forts. Fourthly Van Fort, which are built in dense
forest where it is very difficult to reach there. Such forts are very important
from the point of safety. Also they are very important for the security of the
state and its people. Audak and Pavat forts are most important when the state is
going attack an enemy country. In case the need arises, the kind could hide
himself in such fort to protect himself from ourside attack. The security of the
treasury and the army depends on these forts. And battle can also be controlled
from these forts effectively. The maintenance of army and the welcome
ceremony of the foreign delegates are also done in these fort. They are also
used to keep off the forest tribe and wild animals.25

Durga of Fort constitutes the fourth and an important elements of the

state. Here Durga means the Fortess and it should be understood in the sence of
fortified capital. Kautilya talks of Durga vidhana and Duranivesa in his
Arthashastra. In Durgavidhana, he refers to planning and layout of capital. The
capital is to be built at a centreal place, areas are to be set apart for members of
different varnas and for artisans as well as gods.26 Forts continued to play an
important role in the stability and consolidation of states, Many functions like
secret war, the readiness of the army and fighting the enemy are to be carried
out from the fort.

KOSHA (TREASURY)

Kosha or Treasury is an extremely important resource. It is the backbone

of any business. A strong and well managed treasury is the heart of any
11
organization.27 Kosha or Treasury constitutes the fivth elements of Kautilya’s
state. Kosha or Treasury is necessary for the protection and maintenance of the
state in general and army in particular. The treasury should be filled with gems,
gold, jewels etc and should have the capacity to sustain the calamities for long
time. Kautilya says that all undertakings depend upon Kosha, Treasury was the
backbone of the state finances were well looked after. Income of the state was
derived from taxes like export taxes, sales tax, village tax, etc.

In his Arthashastra Kautilya has given utmost importance to public

finance. Because without treasury even a family cannot run. He has described
three aspects of finance at the time of war and peace. Because in both
conditions, the need of money is different. Therefore public finance has been
divided in two parts-public finance during peace and public finance during
war. But the basic principle for both finance was same. The foremost duty of a
king to keep the treasury full and prosperous. The king should reward the well
behaved subjects and should punish the thieves. The king should collect taxes
and fill the treasury. According to Kautilya, the treasury should be collected
and maintained honestly and religiously. The treasure should be such full that it
may be helpful in the time of difficulty for a long time.28

Kautilya says that all undertaking depend upon koshna because treasury
is also financial hub. In the discussion of the relative importance of the prakritis
is the seven elements of the state he expresses the view that the treasury is
29
more important than the army. The latter can be raised and maintained only
with the help of a well filled treasury. For meeting emergencies, there existed
an emergency fund. Besides, it helps the pursuit of Dharma an kama.
Agriculture yields the most important part of revenue. The state therefore is
entitled to the procedure of the crown land and one export or import but also on
indigenous products. So, Kosha or treasury is important element of the state, its
need for the protection and maintenance of the state. But according to Kautilya
treasury should accumulate wealth through righteous and legitimate means.30
The wealth of the state shall be one acquired lawfully either by inheritance or

12
by the king’s own efforts. It shall consist of gold, silver, precious and gold
coins. Kautilya says the sound finances are essential for any state.

DANDA OR ARMY

Without a sound defense system there cannot be the existence of state.

And for the defense of the state there should be a strong army. Therefore, it is
very necessary that he constitute a strong army and use it for the internal and
external threats. Kautilya has described the army as sixth aspect of the state. He
has used ‘force’ word for army. ‘Force’ means army and army is very
compulsory for the defense of the state.31 Army is used to control anti-social
elements in the society and disloyal people. Army is also useful in defending
the state from outside attacks.

Accepting the army as the most important part of a state, Kautilya, in

order to constitute the army, has described the six components of the army,
Firstly the clan army in which the son of soldiers becomes a soldier. Secondly
the hired soldiers (hired troops). Thirdly the army constituted by the
corporations. Fourthly the army formed with help of friendly countries. Fifthly
the army formed with POW (Prisoner of War) i.e. soldiers of enemy country
caught during war. The sixth type of army can be formed with tribal people.
But Kautilya has given the great importance to the Clan army. Because the
soleiers of this type are born soldiers. They have good relation with the king
family. They are loyal to the king and obedient to the king. They are tolerant
and are aware of different types of war strategies.32 According to Kautilya, the
state army should be given the best training and they should be provided with
the best weapons. Soldiers should be fully satisfies especially when they are
fighting in the field. For this purpose the king should try his best effort to meet
soldier’s needs.

Army played and important role in the state. A good soldier should be
loyal, adventurous, courageous, brave, well versed in military science, etc. This
element, according to Kautilya consist of hereditary and hired soldiers

13
comprising infantry, chariots, elephants and cavalry. Kautiya says the
Kshatriyas constitue the main part of the army. But unlike Manu, Kautilya
allows even the lower castes to join the army if emergency arises. But
according to Kautilya, the best army should be strong, obediently and happy.33
officers in the army should have more of these qualities. Kautilya gives a good
description of the organization of the army and military science.

ALLIES-MITRANI

Kautilya’s concept of Mitra (ally) is based more an ethical

considerations. The real ally should be hereditary and not articial. It should be
one with whom there is no possibility of rupture and one who is ready to
come to help when occasion demands it. But on the other hand, one is to be
treated as an enemy who is greedy, possessed with disloyal subjects, loose
character, addicted to mean pleasure, powerless and impotent.34 The ideal ally
is one who has the following qualities, a friend of the family for a long time,
constant, amenable to control, powerful in his support, sharing a common
interest, able to moblise quickly and not a man who double crosses his friends.

Kautilya realizes that every nation acts to maximize its own interests
and power. Alliances are only good so so long as they appear in the best
interest of both parties. However as soon as the balance of power shifts allies
and enemies may becomes enemies. Sine this is the natural order and to be
expected. It is only responsible of the king to maintain his own kingdom’s best
interest at heart when dealing with foreign powers, be the king must be to
destroy his enemies and protect his own people, to bring his subjects the three
goods of life, material gain, spiritual good and pleasure.35

Kautilya says if one shall make an alliance with a king who is stronger
than one’s neighbouring enemy, in the absence of such a king one should in
agurate one self with one’s neighbouring enemy, either by supplying money of
army and by keeping one self aloof, for there can be no greater evil to kings
than alliance with a king of considerable power, unless one is actually attacked

14
by one’s enemy. These of the two forms of policy to with help making of
alliance and matra.

Thus the Saptanga theory as propounded by Kautilya his monumental

contribution to the science of politics and administration. This theory contains
all the elements that any contribute to good governace. Kautilya says, it all
depends on the king how he deals with the elements of the state. He can make
even the poor and miserable elements of his sovereignty happy and prosperous
but a wicked king will surely destroy the most prosperous element of the
state.36

In fact Kautilya through his saptanga theory of state proposed to analyse

and explain the nature of his polity different from tribal counte part. In
Kautilya saptanga theory the king heads the list of seven constituent elements
of the state. These seven pillars are built into firm and strong sections can the
organization shoulder any responsibility and face all challenges.

FUNCTIONS OF STATE

Modern Political theory very often concerns it self with the problems of
state activity. Some philosophers like, J.S. Mill and other envisage limited role
for the state. But such a dichotomy did not exist in ancient India as the state
represented by an absolute monarch behaved like a Hobbesian Levianthan. It
embraced all walks of human life. Alteker write in his book state and
government in Ancient India, the activity of the state envisaged by the
Mahabharat and Arthashastra relates all aspects of human life-social, economic
and religious. Kautilya assigns his state to discharge the role of modern welfare
state. The Hindu philosophy covered a vast and comprehensive area of the
functions of the state. Arthashastra go further and entrust the state with all
functions which covers all aspects of human life. Kautilya describes the many
functions of state like defence, protection of individual life and property,
justice, law and order, education, Sanitation, regulation of trade and
commerce, road-building transport, management of forest exploration and

15
exploitation of mines and minerals, help to the poor and destitute. The state
should not create conditions only for material welfare but it should also create
conditions and foster such institutions which will enliven spiritual life of the
individual, so that his life after death is also better for the betterment of the
subjects of the state, the ruler is to undertake such Karmas or activities as
sunganivesana. Settlement on virgin land, setubunda, building of dams and
other irrigational works, providing postures for cattle, Vanikpatha, opening
trade routes and ensuring safety of them. 37

In Kautilya state all these functions discharged through its various

organizations and employes. These employes come from different sections of
the society. But the king was infact, the pivot of the state. Kautilya has clearly
stated that the king on appoint ministers, different officials and departmental
heads or superintendents. The council was generally presided over by the king.
Kautilya’s concept can be compared with the modern concept of the state,
because the Kautilya state was a welfare state, which aimed at the exploitation
of all possible resources for the benefit of the state and its citizens. The
Kautilya state fully regulated the life of citizens. Modern writers usually divide
the functions of the state into two categories, constituent and ministrant. Under
the former class fall those functions of the state which are absolutely necessary
for the orderly organization of society and under the later class fall those
activities of the state which it undertakes to promote the welfare of people, to
increase their wealth by a cooperative effort, and to add to their amenities of
life.38 Since the aim of Kautilya state was a prosperous economy and
augmentation of national wealth. Kautilya outlined the following important
function of state.

POLITICAL FUNCTION OR PROTECTIVE FUNCTION

Since the inception of vedic period, protection of the people has been
the major function of the state. The vedic state protected citizens from foreign
aggression. The state assured the minimum standard of living for all its citizens
and in that sense, it acted as a great ministry of social assurance. Kautilya also
16
argues that the protection of people and their property is the foremost function
of the state. The state has to protected the people from both internal insecurities
and external attack. Kautilya was alive to the dangerous facing the state and
therefore he formulated elaborate rules concerning the calamities that might
overtake a sovereign country.39

Kautilya in his Arthashastra the procedure of preventing anti-social

activities like theft, murder, robbery, killing, etc. and also provides remedies
against the natural calamites like fire flood, famine etc. Kautilya like a true
nationalist suggests for the unethical measures like expediency, diplomacy,
dishonesty, hypocrisy and even murder and killing to be undertaken by the king
to defend the state and make the the state strong.40 To protect the varna and the
Dharma of the people another function of the state.

The main function of the state was to maintain the law and order of the
state and for this purpose the discipline was of utmost importance. To keep the
order and to control the people who created law and order problem was an
important work of the state for which strict actions were to be taken . Kautilya
believed that if a king work leniently, he will be considered as lenient. But a
king should neither be too harsh nor too lenient while giving sentence to the
culprit. He should punish the wrong doer according to the seriousness of the
crime. He should keep a balance between the justness and strictness. The king
should protect not only the social fiber of the state but also the religious rights
of the people. Because both the state and the society work under religion.
According to Kautilya, it is the responsibility of the state to provide such
conditions to the people in which they can live peacefully without any fear to
their wealth and property. In his Arthashastra Kautilya has given importance to
political activities that social activities. It is state’s duty to protect its people
from internal and external problems. The king who cannot protect his people
and destroys social fiber and does not fulfill his duties goes to hell.

17
ECONOMIC FUNCTION

All round economic development of the state was the most important
work of Kautilya’s state. No state can do administrative work effectively
without sound finalcial position. To keep the treasure full, to do effective work
to progress continuously is an important work of the king. Therefore, the king
should develop agriculture, business, industries and tax-system. It is necessary
for the king to develop all the fields of the common man equally. Also, he
should make sure that the residential area built on regular basis. For the
economic development, forest area should be used properly. Material should
be obtained from mines. Rivers and dams should be built, business and industry
should be helped, innocent people should be protected from the selfish people.
The state should the prices of the goods, and the percentage of profit should be
fixed by the state it self. The profit percentage should 5% in people dealing.
But in the case of foreign trade it should be 10%. If and traders try to earn more
that this, he should be pernalized. The should arrange the market for trade.

In the economic sphere, Kautilya suggests for the state ownership and
regulation to some extent. It not only regulate the economic activities but also
actively participate and at the same time control private enterprise in many
ways. The state owned all the natural resources and traasure troves belonged to
the state. The state also possessed extensive crown land and the uncultivated
waste lands formed the property of the state. The state was interested in the
promotion of the trade and commerce and protected traders.41 The state should
own industries like transport and cotton. The king shall carry on mining
operations and manufactures, exploit timber, elephanats, forests and market
towns.42 But this should not lead to view Kautilya as a socialist because he
allows private property and private ownership of industries Kautilya the state
had a mixed economy like the present India Republic, for private enterprise
was also allowed a large scope of state economic function, under the general
regulations of the government. 43

18
SOCIAL FUNCTION

The state should protect the Dharma of the land as it was of fundamental

importance. According to Kautilya, the duty of the king consists in protecting

his subjects with justice and its observance leads him to heavan. If he does not
protect his people or upset the social order wields his royal scepter in vain.44
The state has to protect the social order in accordance with the system of varns
(caste) and their Dharma (duties) The Government must promote the true
religion. The state has to promote education, learning and art. Kautilya make
special provision for the educated and learned in his state. Kautilya says, those
who perform sacrifices spiritual guides, priests and those learned in the Vedas
shall granted Brhamadeya lands yielding sufficient droduce and exempted from
fine and taxes. The state has to take care of the health of the citizens. The
physicians in the city and the village are of control the diseases and check the
spreading of epidemics.

The state should see that husband and wife, father and son, brother and
sister, teacher and pupil are faithful to one –another and do not play each other
false. The state has also to help the poor, elder, pregnant women and new-born
off spring. In like manner pensions were prescribed for the aged and the
infirm, the afflicted and the helpless and to orphans. The king was to
responsible for the security of the institutions of the family and property.
Kautilya urges the king’s fatherly treatment of his subjects. He says that the
king should show fatherly kindness towards the culitivators after the period of
temporary remission of taxes is over and secondly. The king should always
45
treat the afficted with fatherly kindness. This shows that Kautilya was very
much concerned about the feelings and emotions of citizens.

EDUCATIONAL FUNCTION

It is the state function to established the education institute and its aim
provide the education to people. Kautilya attached great importance to
education, if the nation had to steer ahead , educating the masses was of great

19
importance . The absence of education and discipline was the major cause for
the various problems of a Rashtra.46 Kautilya belived in the vedic system of
imparting education. All were to be educated to prepare themselves to be
worthy citizens of a civilized state. Kautilya wanted the people of the state to
be well educated so that they were able to lead the nation towards the path of
progress. Education was universoal and free. It was the duty of the state of
impart education to all and it was the duty of the children also to seek
education. The primary purpose of education was to develop a very healthy
civic life, by speaking truth and observing ‘Dharma’ as the basis. Grant for
education was one of the important constituents of state expenditure. The
Acharyas (Teachers) and Vidwans (Scholars) received pensions. Teachers of
music, preceptors and specialists in Dharmashastras and Arthashastra used to
receive honorarium.47 The state took upon itself the responsibility of providing
all expenditure on education.

PROMOTIONS OF PEOPLE WELFARE

The Welfare of the people is the only objective of the state. Promotions
of people welfare is the keynote of state policy. The interests of the people
were to be the interests of the Sovereign according to Kautilya.48 The state used
all resource for people welfare. Kautilya says in his Arthashastram in the
happiness of his subjects lies his (The king’s) happiness, in their welfare his
welfare, but whatever pleases himself he shall no consider as good, but
whatever pleases his subjects, he shall consider as good. Hence for the welfare
of the people, the state has to carry out development activities like construction
of dams, settlement of virgin land, opening trade centres, opening the school,
providing the health and sanitation facilities etc. Any state interested in the
welfare of its citizens cannot afford to neglect the health of the people on which
depends their prosperity security and the stability of the nation. Medical
superintendendts were appointed by the state to look after the health of the state
citizens and to control spread of disease.49

20
PROMULGATION OF LAW AND MAINTAINING THE JUDICIARY

Neither the protection of the social order nor the promotion of people’s
welfare possible without the important function-that of promulgating law and
of maintaining the machinery of the judiciary. In the modern state the creation
of law has become an essential function of the state.50 The promulgation of
laws and maintaining the machinery of the Judiciary was very important work
of the state. The state was the maintenance of the common law as embodied in
the ancient customs and usage of the land. The Dharmasastras and the
Arthashastra reveal to us a full fledged and well-developed judiciary. The king
was regarded as the fountain of all justice. The king was expected to be strictly
impartial in deciding the cases according to law, otherwise he would be held
guilty.51

According to Kautilya, the state functions have different dimensions. It

has to protect the Dharma, Justice and the interest of the people. The state has
to be Dahramadhikari, Nyayadhikari and Mangalkari in ancient philosophical
sense. The state has provided with so vast powers and functions that one will
conclude that the position of a king very powerful. Kautilya puts number of
restraints over the activities of the king and makes him a saint and servant of
the people.52 Kautilya’s view on state functions and its economc system
resemble modern welfare state system.The state was interested in the
promotion of social welfare, promotion of trade and commerce. These is state
responsibility to maintain the orphans,, aged, the interim, the afficted and
helpless. It was the duty of the state physicians to lock to the public health and
take necessary steps in that direction. The state was regarded as the centre of
the society. Kautilya believed that stability and efficiency of state were
essential for human welfare.

21
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3. A.S. Altekar, State and Government in Anicient India, Motilal
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5. N. Jayapalan, Indian Administration, Atlanatic Publisher, 2001, P-10
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8. Ibid. P-52.
9. Dusmanta Kumar Mohanty, Indian Political Tradition: From Manu
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10. Madan G. Gandhi, Political Theory and Thought, Pragati
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11. Ibid. P-294.
12. A.S. Altekar, State and Government in Anicient India, Motilal
Banarsi dass, Delhi 1958, P-47.
13. Ibid. P-48.
14. Dusmanta Kumar Mohanty, Indian Political Tradition: From Manu
to Ambedker, Anmol Publications, Pvt. Ltd. New Delhi 1997 P-40.
15. Radha Krishan Choudhary, Kautilya’s Political Ideas and
Institutions, Munshi Ram Manoharlal, Delhi 1991,PP.59-60.
16. Dusmanta Kumar Mohanty, Indian Political Tradition: From Manu
to Ambedker, Anmol Publications, Pvt. Ltd. New Delhi 1997,PP.40-
41.

22
17. R. P. Kangle, The Kautilya Arthashastra, Motilal Banarsdas Pvt.
Ltd, New Delhi 1963,P-129
18. N. Jayapalan, Indian Administration, Vol-1, Atlanatic Publisher,
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19. Ritu Kohli, Kautilya’s Political Theory, Deep & Deep Publication,
New Delhi, 1995,P-23.
20. R. S. Sharma Aspects of Political Idea and Institution in Ancient
India, Motilal Banarsidass, Delhi, 1959, P-33.
21. A.S. Altekar, State and Government in Anicient India, Motilal
Banarsi dass, Delhi 1958, P-94.
22. Dusmanta Kumar Mohanty, Indian Political Tradition: From Manu
to Ambedker, Anmol Publications, Pvt. Ltd. New Delhi 1997,P-41.
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Mysore 1967,P-13.
24. Umesh Kumar, Kautilya’s Thought on Public Administrationm,
National Book organization, New Delhi 1998, P-44.
25. B. A. Saletor, Ancient Indian Political Thought and Institutions, Asia
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India, Motilal Banarsi dass, Delhi 1958, P-33.
27. D. S . Yadav, Contemporary Politics and Chanakya, orange Book
International Pub.,2012, P-20.
28. S.D. Gajrani, Modern Indian Political Thought, Modan Publishing
House Punjabi University Patiala,2015,P-39.
29. Madan G. Gandhi, Political Theory and Thought, Pragati
Publication, New Delhi 2007, P-304.
30. Dusmanta Kumar Mohanty, Indian Political Tradition: From Manu
to Ambedker, Anmol Publications, Pvt. Ltd. New Delhi 1997,P-42.
31. G.S. Deol, Indian Political Ideology,Publication Bureau, Punjabi
University Patiala,1984,P-58.

23
32. Surinder Kaur Dhaliwal, Indian Political Thought, Publication
Bureau Punjabi University Patiala,1990,P-27.
33. Dusmanta Kumar Mohanty, Indian Political Tradition: From Manu
to Ambedker, Anmol Publications, Pvt. Ltd. New Delhi 1997,P-42.
34. Ibid. PP.42-43.
35. Madan G. Gandhi, Political Theory and Thought, Pragati
Publication, New Delhi 2007, P-307.
36. Dusmanta Kumar Mohanty, Indian Political Tradition: From Manu
to Ambedker, Anmol Publications, Pvt. Ltd. New Delhi 1997,P-43.
37. R. P. Kangle, The Kautilya Arthashastra, Motilal Banarsdas Pvt. Ltd,
New Delhi 1963,PP.117-118.
38. S. Vijayaraghavan, Political Thought, Sterling Publishers Private
Limited, New Delhi 1981, P-13.
39. Radha Krishan Choudhary, Kautilya’s Political Ideas and
Institutions, Munshi Ram Manoharlal, Delhi 1991,P-244.
40. Dusmanta Kumar Mohanty, Indian Political Tradition: From Manu
to Ambedker, Anmol Publications, Pvt. Ltd. New Delhi 1997, P-44.
41. Radha Krishan Choudhary, Kautilya’s Political Ideas and
Institutions, Munshi Ram Manoharlal, Delhi 1991,P-245.
42. Dusmanta Kumar Mohanty, Indian Political Tradition: From Manu
to Ambedker, Anmol Publications, Pvt. Ltd. New Delhi 1997,PP.44-
45.
43. A.S. Altekar, State and Government in Anicient India, Motilal
Banarsi dass, Delhi 1958, P-333.
44. Radha Krishan Choudhary, Kautilya’s Political Ideas and
Institutions, Munshi Ram Manoharlal, Delhi 1991,P-245.
45. G. N. Ghoshal, A History of Hindu Political Theories, Oxford
University Press, London,1927,P-89.
46. Ritu Kohli, Kautilya’s Political Theory, Deep & Deep Publication,
New Delhi, 1995,P-39.
47. Ibid, P-40.

24
48. Radha Krishan Choudhary, Kautilya’s Political Ideas and
Institutions, Munshi Ram Manoharlal, Delhi 1991,PP.245-246.
49. Ritu Kohli, Kautilya’s Political Theory, Deep & Deep Publication,
New Delhi, 1995,P-40.
50. B.A. Saletor, Ancient Indian Political Thought and Institutions, P-
86.
51. S. Vijayaraghavan, Political Thought, Sterling Publishers Private
Limited, New Delhi 1981, P-15.
52. Dusmanta Kumar Mohanty, Indian Political Tradition: From Manu
to Ambedker, Anmol Publications, Pvt. Ltd. New Delhi 1997, PP.44-
45.

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